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COMPARATIVE  RELIGION 


ITS  ADJUNCTS  AND  ALLIES 


BY  THE  SAME  AUTHOR 

COMPARATIVE  RELIGION: 

ITS  MEANING  AND  VALUE. 

A    General    Exposition.      The    Aims.    Needs,    and 
Outlook  of  this  Science.     8vo.     Pp.  600.     12s.  net. 

[SJtortJt/. 

COMPARATIVE  RELIGION: 

ITS  GENESIS  AND  GROWTH. 

An  Historical  Exposition.    Kepresentative  Founders, 
Programmes,  and  Schools.    8vo.    Pp.  600.     12s.  net. 

[Out  of  print.     A  revised  edition,  entirely  rc- 
luritten,  in  preparation. 

COMPARATIVE  RELIGION: 

ITS  PRINCIPLES  AND  PROBLEMS. 

A  Critical  Exposition.  Processes,  Discoveries,  and 
Portents.  A  Handbook  for  Students.  8vo.  Pp.  600. 
12s.  net,  [In  preparation. 

EACH    VOLUME    IS    COMPLETE    IN    ITSELF. 


COMPARATIVE 
RELIGION 


ITS  ADJUNCTS  AND  ALLIES 


BY 

LOUIS  HENRY  JORDAN,  B.D.  (Edin.) 

MEMBER  OF  THE  INSTITUT  ETHNOGRAPHIQUE  INTERNATIONAL,  PARIS 

ASSOCIATE  EDITOR  OF  THE  '  REVIEW  OF  THEOLOGY  AND  PHILOSOPHY  ' 

AUTHOR  OF  'comparative  RELIGION:    ITS  GENESIS  AND  GROWTH' 

'  THE  STUDY  OF  RELIGION  IN  THE  ITALIAN  UNIVERSITIES  ' 

ETC.  ETC. 


HUMPHREY  MILFORD 
OXFORD  UNIVERSITY  PRESS 

LONDON     EDINBURGH     GLASGOW 
NEW  YORK    TORONTO    MELBOURNE    BOMBAY 

1915  ^m-^ 


.14  ^> 


PRINTED    IN   ENGLAND 
AT   THE    OXFORD    UNIVERSITY    PRESS 


•    «        -     »       c  c. 


•  •    •      •  .    '  ' 

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\'^1.,1V 


CONTENTS 


Preface    ..... 
The  Purpose  of  this  Survey  . 


PAGE 
XV 

.  xxvi 


PART  I 


AVENUES  OF  APPROACH 

I.   ANTHROPOLOGY. 

Dieserud,  The  Scope  and  Content  of  the  Science  of-  Anthro 

pology  ..... 
Frazer,  The  Golden  Bough 
V.  Gennep,  Religions,  mo&urs  et  legendes 
Hartlaiid,  Ritual  and  Belief  . 
Nilsson,  Primitive  Religion     . 
Quiggin,  Essays  and  Studies  . 
Reinach,  Cultes,  mythes  et  religions 
Renter,  UOrigine  des  religions 
Temple,  Anthropology  as  a  Practical  Scieyice 
Supplementary  Volumes 


10 
12 
19 
23 
26 
27 
28 
31 
32 
33 


II.   ETHNOLOGY. 

Chadwick,  The  Heroic  Age      . 

Farnell,  The  Cults  of  the  Greek  States 

Frobenius,  Und  Afrika  sprach  .... 

Graebner,  Methode  der  Ethnologie    .... 

Hanauer,  Folk-Lore  of  the  Holy  Land  :  Moslem,  Christian 
a7id  Jewish     ....... 

Hutchinson,  Customs  of  the  World  .... 

Lawson,  Modern  Greek  Folklore  and  Ancient  Greek  Religion 
Meinhof,  Afrikanische  Religio7ien    .... 

Pettazzoni,  T^a  Religione  primitiva  in  Sardegna 

Supplementary  Volumes      .... 


38 
40 
^3 
46 

49 
51 
54 
56 
57 
60 


VI 


CONTENTS 


III.   SOCIOLOGY.  PAGE 

Durkheim,  Les  Formes  elementaires  de  la  vie  religieuse       .       66 
Henderson,  Social  Programmes  in  the  West       ...       69 
Levy-Bruhl,    Les   Fonctions    mentales    dans    les    societes 

inferieures     ........       72 

Smith,  Religion  in  the  Makirig        .  .  .  .  .75 

Vernes,  Histoire  sociale  des  religions        .  .  .  .77 

Supplementary  Volumes      .  .  .  .  .79 


IV.   ARCHAEOLOGY. 

Garstang,  The  Land  of  the  Hittites  . 
Handcoek,  Mesopotamian  Archceology 
Jessel,  The  Unknown  History  of  the  Jews 
Petrie,  The  Arts  and  Crafts  of  Ancient  Egypt 
Schiffer,  Die  Aramaer 

Supplementary  Volumes 


84 
87 
89 
90 
92 

93 


V.  MYTHOLOGY. 

Ehrenreich,  Die  Allgemeine  Mythologie 
Guerber,  The  Myths  of  Greece  and  Rome 
Murray,  Four  Stages  of  Greek  Religion 
Palmer,  The  Samson- Saga 
Wundt,  Vblkerpsychologie 

Supplementary  Volumes 


100 
101 
102 
104 
106 

108 


VI.  PHILOLOGY. 

Conybeare,  Harris  and  Lewis,  The  Story  of  Ahikar    . 

Deissmann,  Licht  vom  Osten  .... 

Evans,  Scripia  Minoa  ... 

Marucchi,  Epigrafia  cristiana  .... 

Meyer,  Der  Papyrusfund  vo7i  Eleplmntine 

Rogers,  Cuneiform  Parallels  to  the  Old  Testament 

Sachau,    Aramdische    Papyrus    und    Ostraka    aus    einer 

jiidischen  Militiir-Kolonie  zu  Elephantine . 
Sayce,  The  Archaeology  of  the  Cuneiform  Inscriptions 

Supplementary  Volumes      .... 


116 
118 
120 
122 
123 
126 

127 
130 

134 


CONTENTS 


VI 1 


VII.  PSYCHOLOGY. 

Ames,  The  Psychology  of  Religious  Experience 

Cook,  The  Foundations  of  Religion 

Hill,  Religion  ami  Modern  Psychology 

Hocking,  The  Meaning  of  God  in  Human  Experience 

TsATLgy  The  Development  of  Religion 

Leuba,  A  Psychological  Study  of  Religion 

Pratt,  The  Psychology  of  Religious  Belief 

Stratton,  Psychology  of  the  Religious  Life 

Tailing,  The  Science  of  S2nritual  Life 

Warneck,  Die  Lebenskrafte  des  Evangeliums 

Watson,  The  Interpretation  of  Religious  Experience 

Supplementary  Volumes     . 


PAGE 

142 
143 
146 
147 
149 
151 
L53 
155 
157 
157 
160 

160 


VIII.  THE  HISTORY  OF  RELIGIONS. 

(1)  General  Manuals. 

Beuchat  et  Hollebecque,  Les  Religions  . 

Bishop,  The  World's  Altar  Stairs    . 

Bricout,  OH  en  est  Vhistoire  des  religions  ? 

Dussaud,  Introduction  a  Vhistoire  des  religions 

Geden,  Studies  in  the  Religions  of  the  East 

Hinneberg,  Die  Religionen  des  Orients 

Huby,  Christus.     Manuel  d'histoire  des  religio7is 

Martindale,  Lectures  on  the  History  of  Religions 

Menzies,  History  of  Religion  .... 

Moore,  History  of  Religions  .         .  .  .  . 

V.  OreUi,  Allgemeine  Religionsgeschichte  . 

Soderblom,  Oversikt  av  Allmdnna  Religionshistorien  . 

Soderblom,  Tide's  Konipendium  der  Religionsgeschichte 

Toy,  Introduction  to  the  History  of  Religions 

Turchi,  Manuale  di  storia  delle  religioni  . 

Warren,  The  Religions  of  the  World  and  the  World- Religion 

Supplementary  Volumes      ..... 


170 
173 
175 
178 
181 
183 
184 
186 
187 
188 
191 
193 
194 
195 
198 
200 
204 


(2)  Special  Groups. 

Bliss,  The  Religions  of  Modem- Syria  and  Palestine   .         .     205 
Cumont,    Les    Religions    orientales    dans    le    paganisme 

romain  .  .  .  .  .         .         .         .     207 


De  CTroot,  Religion  in  China 

Hyde,  The  Five  Great  Philosophies  of  Life 


211 
213 


viii  CONTENTS 

(2)  Special  Groups,  continued.  page 

Martin,  Great  Religious  Teachers  of  the  East     .  .         .215 

HsindaW  M\d  Smith,  The  Uniti/ of  Religions  .  ,  .  217 
8oothil\,  The  Three  Religio7is  of  China  .  .  .  .218 
Underwood,  The  Religions  of  Eastern  Asia       .          .          .221 

Supplementary  Volumes       .....  223 

(3)  Individual  Religions. 

Arnold,  Roman  Stoicism         ......  225 

Breasted,  Development  of  Religion  and  Thought  in  A7icient 

Egypt 228 

Dhorme,  La  Religion  assyro-habylonienne         .          .          .  233 

FsiTneW,  The  Higher  Aspects  of  Greek  Religio7i   .          .          .  235 

Fowler,  The  Religious  Experience  of  the  Roman  People       .  237 

Friedlander,  Darstellungen  aus  der  Sitteyigeschichte  Roms    .  241 

Goldziher,  Vorlesmigen  iiher  den  Islarn    .          .          .          .  241 

Hackmann,  Buddhism  as  a  Religion         ....  243 

Harada,  The  Faith  of  Japan            .....  244 

Harrison,  T^em^s.     The  Social  Origiyis  of  Greek  Religion     .  247 

Hartmann,  Der  Islatn.     Geschichte,  Glaube,  Recht     .          .  250 

Howells,  The  Soul  of  India    ......  251 

Jastrow,  Aspects  of  Religious  Belief  arid  Practice  in  Bahy- 

lonia  and  Assyria            ......  254 

de  Lorenzo,  hidia  e  Buddhismo  antico     ....  258 

Macauliffe,  The  Sikh  Religiori         .....  260 

MacCulloch,  The  Religion  of  the  Ancient  Celts  .          .          .  267 

M.dk,cdoi\dX(}i,  Aspects  of  Islam            .....  270 

Margoliouth,  Mohatmnedanism       .....  273 

Margoliouth,  The  Early  Developrnent  of  Mohammedanism  274 

Moulton,  Early  Zoroastrianism       .....  275 

MuTTSiy,  Four  Stages  of  Greek  Religion     ....  278 

'Nuksbviydi,  The  Religion  of  the  Sarnurai    ....  282 

Richard,  The  New  Testament  of  Higher  Buddhism     .          .  284 

Roemer,  Die  Bahi-Beha'i       ......  288 

Sayce,  The  Religion  of  Ancient  Egypt       ....  293 

Wissowa,  Religion  und  Kultus  der  Romer          .          .          .  294 

Supplementary  Volumes       .....  295 

(4)  Detached  Problems. 

Caetani,  Studi  di  storia  orient  ale     .....  302 

Deussen,  Die  Philosophic  der  Bibel           ....  304 

Hackmann,  Religionen  und  heilige  Schriften      .          .          .  306 


CONTENTS 


IX 


(4)    Detached  Problems,  continued.  '    page 

Hubert  et  Mauss,  Melanges  dliistoire  des  religions     .         .  308 

Loisy,  A  propos  d'histoire  des  religions                .          .          .  309 

Lyon  and  Moore,  Studies  in  the  History  of  Religions  .  .  310 
Soderblom,  Naturliche  Theologie  und  AUgemeine  Religions- 

geschichte       .         .  .  .  .  .  .  .310 

Usener,  Kleine  Schriften  .  .  .  .  .314 

Wiinsch  und  Deubner,  Beligionsgeschichtliche  Versuche  und 

Vorarheiten  ,  .  .  .  .  .  .316 

Supplementciry  Volumes       .  .  .  .  .317 

PvETROSPECT 320 

PART  II 
THE  TRANSITION 

I.  THE  EVOLUTION  OF  A  SCIENTIFIC  METHOD. 

Anonymous,  The  Laws  ivhich  govern  the  Course  and  Destinies 

of  Religion    .          .          .          .          .          .    -      .          .  336 

Brandt,  Elchasai.     Ein  Religionsstifter  U7id  sein  Werk        .  338 

Clemen,  Die  religionsgeschichtliche  Methode  iti  Theologie     .  341 

Foucart,  Histoire  des  religions  et  Methode  comparative         .  342 

V.  Gennep,  Tabou,  Tofemisme  et  Methode  comparative         .  344 
Goblet  d' Alviella,  De  V assistance  que  se  doivent  inutuellement 
dans  V Hierologie  la  Methode  historique  et  la  Methode 

comparative              .......  346 

Labanca,  Prolegomeni  alia  storia  comparativa  delle  religio7ii  348 

Oltramare,  La  Faillite  de  la  Methode  comparative       .          .  350 

Pettazzoni,  La  Scie7iza  delle  religioni  e  il  suo  Metodo           .  353 

Pinard,  Quelques  precisions  sur  la  Methode  comparative      .  356 

Schmidt,  Voies  nouvelles  en  science  comparee  des  religioyis    .  360 
Toutain,   Etudes  de  mythologie  et    d' histoire  des  religio7is 

antiques          ........  361 

Webb,  Natural  and  Comparative  Religion  .  .  .  363 
Wobbermin,  Die  religionsjisi/chologische  Methode  in  Reli- 

gioJiswissenscJiaft  mid  Theologie         ....  366 

Supplementary  Volumes       .....  368 

II.  APOLOGETIC  TREATISES. 

Beth,    Die  Entwickhmg  des  Christentums  zur    Universal- 
Religion         ........  373 

Jevons,  Comjmrative  Rellgio7i          .....  376 


X  CONTENTS 

II.  APOLOGETIC  TREATISES,  continued.  page 

Johnston,  Some  Alternatives  to  Jesus  Christ      ,  .  .  380 

V.    Malapert-Neufville,    Die   ausserchristlichen   Relkjionen 

iind  die  Religion  Jesu  Christi    .....  382 

Martindale,  The  Cults  and  Christianity    ....  383 

Moulton,  Religions  and  Religion     .....  386 

TisdaU,  Christianity  and  Other  Faiths      ....  394 

Valensin,  Jesus-Christ  et  V etude  com'paree  des  religions        .  398 

Supplementary  Volumes       .....  399 

III.  TRANSLATIONS  OF  REPRESENTATIVE  POR- 

TIONS OF  SACRED  TEXTS. 

Bertholet,  Religio7isgeschichtliches  Lesehuch      .  .  .  402 

Lehmann,  Textbuch  zur  Religionsgeschichte        .  .  .  403 

Soderblom,  Frdmmande  Religionsurkunder       .  .  .  404 

Various  Authors,  Quellen  der  Religions-Geschichte  .  .  405 

^  4:  ^ 

Besant,  The  Universal  Textbook  of  Religions  and  Morals    .     408 
Wieger,  Bouddhisme  chi7iois,  Le  Canon  taoiste,  etc.     .  .410 

IV.  TRANSACTIONS     OF     CONGRESSES      AND 

LEARNED    SOCIETIES,    ENCYCLOPEDIAS, 
ETC. 

(1)  Congresses. 

Athens.  Actes  du  Seizieme  Congres  International  des 

Orientalistes,  1912.  .  .  .  .     414 

Berlin.  Fifth  International  Congress  of  Free  Chris- 

tianity and  Religious  Progress ^  1910  .     415 

Berlin.  Verhandlungen  des  Soziologentoges,  1910        .     417 

Geneva.  Compte  Rendu  du  XI V^  Congres  International 

d'Anthropologie  et  d'Archeologie  Prehisto- 
riques,  1912     ......     417 

Leiden.  Actes  du  IV^  Congres  International  d'Histoire 

des  Religions,  1912  .  .  .  .418 

London.  Inter-Racial  Problems.    Papers  Communicated 

to  the  First  Universal  Races  Congress,  1911     420 

London.  Fourth   International   Congress  of  Historical 

Studies,  1913 421 

Louvain.         Semaine  d' Ethnologic  Religieuse,  1912  .  .     422 

Neuchatel.      Actes  du  /*''  Congres  International  d' Ethnologic 

et  d' Ethnographic,  1914  ....     424 


CONTENTS  xi 

(1)  Congresses,  continued.  page 

Rome.  Atti  del  IIF  Congresso  Archeologico  Interna- 

zionale,  1912           .....  425 

Siena.  II  VIT  Congresso  della  Societd  Italiana  per 

il  Progresso  delle  Scienze,  1913          .          .  426 

(2)  Learned  Societies. 

Berlin.             Die  Deutsche  Gesellscliaft  fiir  Islamhunde       .  428 

Geneva.          Ulnstitut  Suisse  d'Anthropologie  Generate    .  428 

Gottingen.      Die  Konigliche  Gesellschaft  der  Wissenschaften  429 

London.          The  Japan  Society      .....  429 

London.          The  Royal  Asiatic  Society  ....  431 

Paris.              La  Societe  d'AnthropoIogie  .          .         .      '    .  431 

Stockholm.     Religionsvetenskalpiga  Sdllskapet.         .          .  431 

(3)  Encyclopcedias . 

Chisholm,  The  EncyclGpcedia  Britannica            .          .          .  433 

Hastings,  Encyclopcedia  of  Religion  and  Ethics  ,  .  434 
Hauck,  Realencyklopa  die  fiir  Protestantische  Theologie  und 

Kirche            ........  436 

Herbermann,  The  Catholic  Encyclopedia           .          .          .  437 

Houtsma,  The  Encyclopcedia  of  Islam     ....  438 

Jackson,  The  New  ScJuiff-Herzog  Encyclopedia  of  Religious 

Knoivledge     ........  440 

Schiele  und  Zscharnack,  Die  Religion  in  Geschichte  und 

Gegenivart      .  .         .         .  .  .  .  .441 

Singer,  The  Jetvish  Encyclopedia     .....  442 

Wissowa  und  KroU,  Pauly's  Real-Encyclopadie  der  Classi- 

schen  Altertumswissenschaft      .....  444 

(4)  Special  Works. 

Cranmer-Bjng  and  Kapadia,  The  Wisdom  of  the  East  .  446 
Curtis,  A  History  of  Creeds  and  Confessions  of  Faith,  in 

Christendom  and  Beyond           .....  447 

Durkheim,  UAnnee  sociologique     .....  449 

Qohlet  ^^ MYieWa^,  Croyances,  rites,  institutions .          .         .  450 

Gwatkin  and  Whitney,  The  Cambridge  Medieval  History    .  452 

Kriiger  und  Schian,  Theologischer  Jahresbericht  .  .  454 
Liiders    und   Wackernagel,    Grundriss   der   indo-arischen 

Philologie  und  Altertumshunde           ....  455 

Macdonell  and  Keith,  Vedic  Index  of  Names  and  Subjects  .  456 
Mercer,    Extra-Biblical   Sources  for   Hebreiv   and   Jewish 

History          ........  458 


Xll 


CONTENTS 


(4)  Special  Worlds,  continued.  page 

Roscher,    Ausfuhrliches    Lexikon    der     griechischen    und 

rdmischen  Mythologie      ......  459 

Salvatorelli,    Introduzione   hihliografica   alia    scienza    delle 

religioni         ........  460 

Schiele,  Religionsgeschichtliche  Volkshiicher       .          .          .  462 
Steinmetz,    Essai    d'une    hihliographie     systematique    de 

Vethnologie    ........  463 

Waxweiler,  Archives  sociologiques  .....  464 

Weinel,  Lehensfragen    .......  465 

Winternitz,  General  Index  to  '  The  Sacred  Books  of  the  East '  466 


V.  PERIODICAL  LITERATURE. 

American  J ou7'nal  of  Religious  Psychology         .          .          .  469 

Americayi  Journal  of  Sociology        .....  470 

Ancient  Egyj^t      .  .  .  .  .  .  .  .470 

Annals  of  Archceology  and  AyitJiropology  .  .  .471 

Arithropos              ........  472 

Archivfiir  Papyrusforschung  iind  verwandte  Gebiete             .  472 

Archivfiir  Religio7iswissenschaft     .....  473 

Archives  Suisses  d' Anthropologie  Generate          .          .          .  473 

Archivio  per  V Antropologia  e  VEtnologia  ....  473 

Asiatic  Revieiv      .  .  .  .  .  .  .  .474 

Athenceum             ........  474 

Biblical  World      .          =          ......  475 

Bilychnis.     Rivista  di  Studi  Religiosi       ....  475 

Bollettino  di  Letteratura  Critico-Religiosa           .          .          .  476 

C(E7iohium.     Rivista  Internazionale  di  Liberi  Studi    .          .  476 

Cultura  Contemporanea           ......  476 

Cultura  Moderim           .......  477 

Expository  Times           .......  477 

Harvard  Theological  Review    .  .  .  .  .  .478 

Hibbert  Joiirnal    ........  478 

Inquirer       .........  479 

International  Review  of  Missions    .....  479 

Interpreter             ........  480 

Islam ..........  480 

Journal  of  the  American  Oriental  Society           .          .          .  481 

Journal  of  Egyptian  Archoiology      .....  482- 

Journal  of  the  Manchester  Egyptian  and  Oriental  Society     .  482 

Journal  of  Theological  Studies         .....  483 

Lares.     Bullettino  delta  Societa  di  Etnograjia  Italiana         .  484 

Moslem  World      ........  485 


CONTENTS 


Xlll 


V.  PERIODICAL  LITERATURE,  continued 

Open  Court  ..... 

Quarterly  Review  .... 

Becherches  de  Science  Beligieuse 

Review  of  Theology  and  Philosophy 

Rivista  degli  Studi  Orientali    .  .         , 

Revue  d' Ethnographic  et  de  Sociologie 

Revue  de  VHistoire  des  Religions 

Revue  du  Monde  Musulman   . 

Revue  Suisse  d' Ethnographic  et  d^Art  Compare 

Sociological  Revieiv        .  .  . 

Theologische  Literaturzeitung 

Times  Literary  Supplement    . 

Welt  des  Islams    ..... 


PAGE 

485 
486 
486 
487 
487 
487 
488 
488 
488 
489 
490 
490 
491 
492 


VI.  CENTRES  OF  SUBSIDIARY  STUDY. 

(1)  Schools  of  Religions. 

Cambridge,  Mass.  The  Divinity    School    of    Harvard 

University         ....  496 

Hartford,  Conn.  The  Kennedy  School  of  Missions      .  497 

New  Haven,  Conn.      The      Divinity      School     of     Yale 

University         ....  498 

New  York  City.  Union  Theological  Seminary  ,  .  500 


(2)  Museiims. 

Leiden. 
Neuchatel. 

Retrospect 


Museum  van  Oudheden 
Musee  Ethnographique 


503 
503 

504 


PART  III 


COMPARATIVE  RELIGION 


I.  ITS  RESTRICTED  AREA 
11.  ITS  LEGITIMATE  SCOPE 


509 
514 


ANALYTICAL  INDEX. 

Authors.     Subjects.     Bibliographies 


523 


PREFACE 

A  LITERARY  projcct,  Outlined  tentatively  in  1905,  is 
now  to  be  carried  into  effect.  The  obstacles  which  for 
a  time  effectively  barred  its  progress  have  at  last  happily 
been  surmounted. 

Fifteen  years  have  passed  since  the  author  resolved 
to  make  an  honest  attempt  to  provide  a  competent 
exposition  of  Comparative  Religion.  The  study  of 
this  subject — its  rise,  its  sources,  its  various  transi- 
tions, its  unutilized  capabilities,  its  hazards,  and  its 
probable  issues — had  already  engaged  his  attention  for 
a  somewhat  lengthy  period.  During  all  that  time  he 
prosecuted  divers  inquiries  with  diligence  and  eager- 
ness, for  he  had  yielded  to  the  lure  of  a  quest  which 
had  thrown  its  fascination  over  him ;  but,  unfor- 
tunately, he  had  to  content  himself  with  devoting  to 
these  studies  only  the  scanty  leisure  which  he  was  able 
to  command.  The  increasingly-insistent  needs  of  the 
situation,  however,  seemed  to  summon  him  to  concen- 
trate his  energies  upon  investigations  which  promised 
to  yield  important  results  within  the  not  very  distant 
future.  Besides,  a  great  deal  of  the  preliminary  minutiae 
of  research  in  this  field  had  already  been  mastered. 
Accordingly,  after  due  consideration,  the  fateful  step 
was  taken.  Existing  professional  ties  were  severed. 
An  earlier  roving  commission  as  a  '  student  at  large  ' 
being  resumed,  the  responsibilities  of  a  long  and  exacting 
task  were  deliberately  accepted.  During  the  interven- 
ing years,  the  opportunity  of  occupying  a  theological 


xvi  PREFACE      . 

chair  has  more  than  once  presented  itself.  Had  these 
proposals  come  earlier,  or  had  they  seemed  likely  to 
promote  the  one  aim  which  the  author  had  in  view, 
they  would  no  doubt  have  proved  a  serious  tempta- 
tion. But  none  of  them  portended  the  establishment 
of  a  chair  for  Comparative  Religion.  All  of  them 
threatened  to  introduce  unwelcome  restraints,  and 
possibly  '  dogmatic  '  restrictions.  All  of  them  were 
certain  to  lessen  the  author's  chances  of  carrying  his 
studies  forward  to  some  satisfying  and  comprehensive 
conclusion.  Hence  these  seducements  were  unheeded 
and  the  work  of  investigation  went  on,  though  not 
without  many  inevitable  interruptions.  And  now,  at 
the  close  of  the  period  of  preparation, — devoted  very 
largely  to  travel,  observation,  and  research  among  the 
peoples  and  sacred  cities  of  the  East  and  of  the  West — 
it  seems  desirable  that  the  results  actually  secured 
should  be  reviewed,  and  that  the  progress  achieved  thus 
far  should  be  reported  and  recorded. 

In  1900,  students  of  Comparative  Religion  were  still 
very  limited  in  number.  The  general  public  evinced  no 
interest  in  the  investigations  which  were  being  con- 
ducted ;  on  the  contrary,  in  so  far  as  such  inquiries 
had  been  initiated,  they  were  not  only  regarded  with 
indifference,  but  (in  many  quarters)  they  were  viewed 
with  unmistakable  and  outspoken  distrust.  Moreover, 
scholars  of  experience  counselled  a  further  postponement 
of  any  attempt  to  make  a  material  advance.  With 
practical  unanimity  they  declared  that  the  author's 
proposed  undertaking,  being  almost  certainly  premature, 
was  doomed  to  mishap  and  failure.  It  was  urged  that 
the  boundaries  of  Comparative  Religion  were  for  the 
present   too   obscure,    and   also   too   indeterminate,    to 


PREFACE  xvii 

permit  of   any  experiment  surmounting  the  handicap 
of  the  unfavourable  conditions  which  prevailed. 

These  advisers,  no  doubt,  were  right ;  they  interpreted, 
quite  accurately,  the  signs  of  the  times  ;  nevertheless, 
a  good  deal  has  been  accomplished  in  the  interval.  The 
author  recognized,  when  he  entered  upon  his  task, 
that  the  results  at  which  he  would  arrive  must  be 
general  and  merely  provisional  in  character.  On  the 
other  hand,  a  definite  and  feasible  scheme  of  exposi- 
tion had  already  begun  to  take  shape  in  his  mind. 
Moreover,  the  fact  that  there  existed  much  con- 
fusion of  thought  touching  the  legitimate  range  of  this 
study  constituted  for  him  an  appeal  which  became 
increasingly  alluring  and  clamant.  He  modestly 
hoped,  also,  that  he  might  be  able  to  hasten  the 
day  when  some  real  achievement  in  this  field  would  be 
welcomed  and  acknowledged  among  progressive  scholars 
everywhere. 

At  the  end  of  five  years,  with  many  natural  misgivings, 
an  initial  volume  was  completed  and  sent  to  the  press.^ 
It  sought  to  do  no  more  than  present  a  rapid  survey 
of  a  field  which  was  afterwards  to  be  more  critically 
examined.  It  was  proposed,  at  that  time,  to  follow  up 
this  preliminary  conspectus  with  two  volumes  of  a  less 
summary  and  transient  character ;  but  the  original 
programme  has  since  been  recast,  and  will  now  be  framed 
in  an  entirely  different  manner.  In  the  following  year, 
a  quadrennial  review  of  the  current  literature  of  this 
study  was  founded. ^  Subsequently,  a  series  of  mono- 
graphs throwing  light  upon  the  progress  and  prospects 
of  Comparative  Religion  in  the  chief  Universities  of  the 

^  Cf.  Comparative  Religion :   Its  Genesis  and  Growth.     Edinburgh,  1905. 
*  Cf.  Comparative  Religion :  A  Survey  of  its  Recent  Literature.    Edinburgh, 
1906,  1910,  and  1914. 

b 


xviii  PREFACE 

world  was  iDrojected,  and  an  introductory  volume  has 
already  been  issued.^ 

These  successive  publications,  though  representing  in 
themselves  valuable  and  substantial  results,  were  how- 
ever only  so  many  steps  leading  towards  a  goal  which 
had  been  kept  in  view  from  the  very  outset.  At  the 
same  time,  the  experience  gained  in  the  preparation 
of  these  books  steadily  deepened  a  conviction  that  had 
very  early  asserted  itself,  viz.  that  Comparative  Religion 
would  never  come  to  its  own  until  its  right  to  be  pursued 
as  a  separate  and  self -governing  discijjline  came  to  be 
generally  conceded.  Hitherto,  this  line  of  research  has 
been  regarded  and  expounded  as  a  mere  adjunct  of 
Theology,  Philosophy,  History,  or  some  other  depart- 
ment of  study  ;  in  future,  it  must  be  accorded  a 
recognition  commensurate  with  the  rank  to  which  it 
is  demonstrably  entitled.  A  plea  to  this  general  effect 
was  advanced,  and  briefly  supported,  in  a  paper  read 
by  the  author  at  the  Third  International  Congress 
for  the  History  of  Religions,  held  in  Oxford  seven 
years  ago.^ 

It  is  plain  that  at  least  one  other  treatise  must 
be  added  to  a  group  of  purely  Preliminary  Studies. 
Before  one  can  enter  upon  a  satisfactory  examination  of 
Comparative  Religion  itself,  it  is  essential  to  clear  away 
a  considerable  amount  of  accumulated  debris ;  only 
thereafter  can  the  trenches  be  dug  within  which  the 
foundations  for  a  substantial  and  abiding  fabric  can  be 
laid.  This  is  a  piece  of  work  that  has  long  awaited 
accomplishment.  Once  carefully  executed,  it  will  not 
need  to  be  attempted  again.     Such  is  the  task,  more 

^  The  Study  oj  Religion  in  the  Italian  Universities.     London,  1009. 
"  CJ.  Comparative  Religion  :  Its  Method  and  Scope.     London,  1908. 


PREFACE  xix 

exactly  defined  elsewhere/  which  the  present  volume 
essays  to  achieve.  It  will  seek  to  frame  a  critical 
estimate  of  the  contributions  made  by  Anthropology, 
Ethnology,  Sociology,  Archaeology,  Mythology,  Philo- 
logy, Psychology,  the  History  of  Religions,  Apologetics, 
the  labours  of  countless  Learned  Societies,  etc.  etc., 
towards  promoting  the  growth  and  greater  stability  of  an 
important  modern  study.  It  will  seek  to  appraise  the 
assistance  which  various  subsidiary  sciences,  the  applica- 
tion of  a  purely  scientific  method,  and  the  effectiveness 
of  selected  representative  agencies  of  auxiliary  research 
have  been  able  to  furnish  to  students  of  Comparative 
Religion, — whether  that  assistance  has  been  rendered 
unconsciously,  yielded  perchance  reluctantly,  or  offered 
chivalrously,  unstintedly,  impartially,  and  without 
thought  or  prospect  of  reward. 

Comparative  Religion  largely  owes  its  increasingly 
influential  position  to  the  activity  and  rapid  advance  of 
a  number  of  kindred  sciences.  In  common  with  every 
other  department  of  research,  it  is  gradually  attaining 
reliability  and  maturity  after  this  manner.  It  has  by  no 
means,  even  yet,  fully  emerged  from  the  limitations  of 
a  condition  of  tutelage.  Its  sense  of  independence  and 
strength  is  consciously  developing  ;  nevertheless,  it  has 
no  wish  to  minimize  or  conceal  its  profound  and  abiding 
indebtedness  to  numerous  adjuncts  and  allies. 

Comparative  Religion  derives  its  main  support  from 
the  results  which  have  been  accumulated  within  the 
domain  of  the  History  of  Religions  ;  for  that  reason, 
very  special  prominence  will  be  found  to  have  been  given 
to  the  rapidly  expanding  literature  peculiar  to  that  field. - 
At   the    same    time.    Comparative    Religion   is    greatly 

^   Vide  infra,  pp.  xxvi  f.  ^   Vide  infra,  pp.  163-319. 

b2 


XX  PREFACE 

dependent  for  material  upon  the  data  which  have  been 
garnered,  and  which  are  still  being  garnered,  by  a  num- 
ber of  other  sciences  ;  and  the  obligations  incurred  in 
these  quarters  are  unquestionably  greater  to-day  than 
they  have  ever  been  before.  It  is  important  therefore 
that  attention  should  be  drawn  to  this  fact,  seeing  that 
it  is  one  which  is  entitled  to  a  recognition  and  acknow- 
ledgement which  have  not  sufficiently  been  accorded 
to  it.  Conversely,  it  is  equally  important  that  those 
sciences  which  surround  and  underlie  Comparative 
Religion,  and  which  contribute  immensely  to  its  stability, 
should  everywhere  be  admitted  to  be  supports  merely, 
wholly  distinct  and  easily  distinguishable  from  the 
structure  they  help  to  sustain. 

Of  the  auxiliary  studies  in  question,  fully  a  score 
deserve  some  credit  for  the  conspicuous  advances  which 
Comparative  Religion  has  been  making  of  late.  It  will 
suffice,  however,  if  the  literary  products  of  merely  a  few 
of  these  departments  of  research  be  specified  and  ex- 
amined in  the  following  survey.  The  sciences  succes- 
sively named  are  undoubtedly  the  chief  sources  upon 
which  Comparative  Religion  has  drawn,  and  from  which 
it  is  still  deriving  an  ever-increasing  impulse.  The 
present  selection  of  tributary  studies — outlined  in  one 
of  the  author's  earlier  publications,  where  the  reader 
may  find  a  brief  discussion  of  each  of  these  branches  of 
inquiry,  and  a  summary  estimate  of  its  individual 
ancillary  value  ^ — has  recently  been  concurred  in, 
and  reaffirmed,  bv  various  scholars  of  international 
standing.^ 

*  Cf.  Comparative  Religion :  Its  Genesis  and  Growth,  pp.  253-325. 
Edinburgh,  1905. 

^  Cf.  Goblet  d'Alviella,  Les  Sciences  auxiliaires  de  Vhistoire  comparee  des 
religions,  found  in  the  Transactions  of  the  Third  International  Congress  for 
the  History  of  Religions,  vol.  ii,  pp.  3G5  f.     Oxford,  1908  ;  Jean  Reville, 


PREFACE  xxi 

In  the  following  pages,  the  reader  will  find  a  Classified 
Bibliography  of  the  best  recent  books  expository  of 
those  departments  of  literature  with  which  that  Biblio- 
graphy deals.  It  has  not  always  been  easy  to  determine 
with  certainty  the  category  to  which  a  given  treatise 
ought  to  be  assigned.^  In  some  cases,  the  book  has 
manifestly  belonged  partly  to  Anthropology,  partly  to 
Philology,  and  partly  to  yet  some  other  science  included 
among  those  w^hich  are  here  specifically  enumerated. 
Care  has  been  taken  to  make  the  necessary  allotments 
impartially,  and  with  due  discrimination.  Supple- 
mentary lists  of  books — alphabetically  arranged  accord- 
ing to  the  names  of  their  authors — have  in  each  instance 
been  added,  lest  less  representative  (yet  still  important) 
volumes  might  seem  to  have  been  neglected.  It  is  hoped 
that,  no  recent  work  of  conspicuous  merit  has  inad- 
vertently been  omitted.  No  modern  school  of  opinion, 
local  or  Continental,  has  been  slighted.  As  in  the 
author's  periodical  Surveys  of  the  literature  of  Compara- 
tive Religion,^  references  in  this  book  to  British  publica- 
tions will  be  found  to  be  augmented  by  reviews  of 
American,  Australian,  Austrian,  Belgian,  Canadian, 
Danish,  Dutch,  French,  German,  Indian,  Italian, 
Japanese,  Swedish,  Swiss,  and  other  foreign  volumes. 
The  comments  offered,  as  in  the  Surveys  just  referred  to, 
seek  always  to  be  fair.  Drastic  criticism  is  not  withheld 
when  it  seems  to  be  called  for.  Only  four  of  the  critiques 
w^hich   follow,    out    of   the   very   large   number   which 

Les  Phases  successives  de  Vhistoire  des  religions,  pp.  143-240.  Paris,  1909  ; 
Joseph  Bricout,  Oh  en  est  Vhistoire  des  religions,  vol.  i,  pp.  24  f.  Paris, 
1911 ;  William  F.  Warren,  The  Religions  of  the  World  and  the  World- Religion, 
p.  15.     New  York,  1911  ;  etc.  etc. 

1  Vide  infra,  pp.  35,  43,  77,  100,  104,  107,  147,  149,  170,  178,  192-3,  196, 
201,  219,  221,  338,  361-2,  363,  380,  and  488. 

*   Vide  supra,  foot-note  2,  p.  xvii. 


xxii  PREFACE 

the  author  had  occasion  to  pen  during  the  past  four 
years,  have  previously  been  pubHshed.  Written  ori- 
ginally for  the  present  volume,  they  were  sent  in  advance 
to  a  Scottish  theological  review  of  which  the  author 
has  been  for  the  last  two  years  one  of  the  Associate 
Editors  ;  ^  but  they  express  so  completely  the  writer's 
judgement  that  it  seemed  a  sheer  waste  of  time  merely 
to  recast  their  phraseology  without  altering  in  any 
particular  the  substance  of  their  verdict. 

It  is  necessary,  perhaps,  to  include  in  this  Preface  an 
explanatory  paragraph.  No  scholar  can  hope  to  master 
all  the  departments  of  learning,  exacting  and  divergent, 
which  are  represented  by  the  numerous  volumes  cited 
in  this  survey.  Least  of  all  does  the  present  writer  lay 
claim  to  the  possession  of  expert  knowledge  sufficient  to 
appraise  the  value  of  these  books  when  estimated  within 
the  spheres  to  which  they  severally  belong.  Yet,  while  it 
is  unquestionably  the  sole  right  of  a  specialist  to 
assess  authoritatively  the  standard  to  which  each 
of  these  volumes  has  attained,  any  mature  student  of 
Comparative  Religion  is  quite  competent  to  determine 
the  extent  to  which  these  treatises  overlap  the  domain 
with  which  he  is  intimately  acquainted,  and  which 
he  has  diligently  cultivated.  Accordingly,  as  the  fruit 
of  ceaseless  vigilance  during  the  past  twenty  years, 
and  a  fairly  close  familiarity  with  all  relevant  publica- 
tions issued  during  that  period,  pains  have  been  taken 
by  the  author  to  show  wherein  various  associated 
sciences  are  impinging  upon  the  sphere  of  Comparative 
Religion  and  exerting  their  appreciable  sway.  The 
real  purpose  of  the  present  conspectus,  as  will  be  shown 
more  fully  in  a  moment,  is  to  indicate  and  emphasize 

^  Cf.  Review  of  Theology  and  Philosophy  :  vide  infra,  p.  487. 


PREFACE  xxiii 

the  relation — closer  or  more  remote — which  each  of 
the  volumes  enumerated  bears  to  the  general  progress 
of  Comparative  Religion  ;  it  will  suffice  if  a  disclosure 
be  made  of  the  influence  which  these  successive  publica- 
tions have  exerted  upon  the  growth  of  a  great  study, 
and  of  the  manner  and  measure  in  which  (unwittingly 
or  wittingly)  they  have  either  embarrassed  or  aided  its 
endeavours.  It  is  not  possible  for  any  scholar,  no  matter 
how  learned,  to  speak  as  an  expert  upon  all  the  multi- 
farious topics  which  are  dealt  with  in  this  volume.  At 
the  same  time,  it  is  quite  possible  (and  even  essential) 
that  one  who  can  trace  with  exactness  the  various  stages 
discernible  in  the  history  of  Comparative  Religion  should 
point  out  how,  and  in  how  far,  Anthropology,  Ethnology, 
etc.,  are  in  a  position  to  promote  or  retard  the  pro- 
gress of  that  inquiry.  Herein  lies  the  chief  aim  of  the 
present  exposition,  viz.  to  draw  attention  to  the  pro- 
cesses by  which  Comparative  Religion  is  gradually 
becoming  developed  into  a  self-reliant  and  independent 
science. 

To  some  it  may  seem  that  the  foot-notes  in  this  volume, 
and  in  its  predecessors,  have  been  unduly  multiplied. 
Such  critics  are  at  liberty  to  leave  these  memoranda 
unread.  To  others  however,  as  numerous  testimonies 
confirm,  this  feature — which  will  continue  to  be  char- 
acteristic of  the  present  series  of  Handbooks — has  added 
materially  to  their  value.  The  author  will  be  satisfied 
with  the  gratitude  of  those  who  know  by  experience  the 
cost  w^hich  the  preparation  of  carefully- verified  foot  notes 
invariably  involves.  Long  accustomed  to  read  with 
pencil  in  hand,  it  has  seemed  to  him  better  to  quote 
authorities  verbatim,  and  to  append  the  necessary 
references,    than    to    summarize    a    writer's    opinions 


xxiv  PREFACE 

without  aiding  the  reader  to  turn  for  himself  to  the 
volumes  in  which  these  literary  pronouncements  may 
be  found. 

The  present  Preliminary  Study  having  been  com- 
pleted, the  way  is  now  quite  open  for  a  real  and 
an  aggressive  advance.  Comparative  Religion,  even 
upon  the  admission  of  those  who  usually  date  its  advent 
from  about  1850,  has  of  late  become  a  completely  trans- 
formed department  of  research.  This  study  will  in 
future  be  prosecuted  in  a  more  precise,  adequate,  and 
specialized  manner  than  has  been  deemed  sufficient 
hitherto.  It  is  verily  a  New  Comparative  Religion — - 
Comparative  Religion  Proper — that  is  to-day  steadily 
emerging  into  view  ;  and  it  is  to  a  thorough  exposition 
of  that  difficult  branch  of  inquiry  that  three  subsequent 
volumes  are  soon  to  be  devoted. 

If  strength  and  opportunity  permit,  the  author  hopes 
that  other  relevant  treatises  may  be  published  at  a  some- 
what later  date.  An  estimate  of  the  Christian  faith,  as 
viewed  by  a  student  of  Comparative  Religion  rather 
than  as  it  is  certain  to  be  appraised  by  an  apologist  or 
by  a  thorough-going  rationalist,  is  an  evaluation  which 
ought  seriously  to  be  attempted.  In  like  manner,  a 
tabulated  Comparative  Survey  of  the  tenets  and  practices 
of  the  diverse  religions  of  mankind,  even  though  it 
must  involve  enormous  labour,  would  be  worth  far 
more  than  it  is  likely  to  cost.  Other  similar  projects 
are  fondly  entertained,  but  the  writer  will  not  pause  to 
specify  them  more  particularly  now.  Suffice  it  to  say 
that,  while  these  later  literary  excursions  will  carry  the 
reader  much  beyond  the  limits  of  an  exposition  of  Com- 
parative Religion,  they  possess  a  genuine  interest  of 
their  own.     They  have  happily  been  made  possible  to 


PREFACE  XXV 

one  who  has  laid  the  whole  subject  under  tribute,  and 
who  (in  the  course  of  the  last  two  decades)  has  mas- 
tered a  very  great  array  of  multifarious  and  illuminative 
details. 

Attention  is  drawn  to  the  fact  that  the  present  volume 
— equally  with  those  by  which  it  has  been  preceded  and 
by  which  it  will  shortly  be  follow^ed — is  complete  in 
itself,  and  need  not  be  coupled  with  any  of  the  others 
with  which  it  happens  to  stand  associated.  These 
kindred  publications  are  not  to  be  regarded  as  so  many 
chapters  in  a  book,  or  as  so  many  tomes  in  a  literary 
work,  the  whole  of  w^hich  must  be  read  by  the  con- 
scientious student.  On  the  contrary,  many  are  likely 
to  find  all  the  material  they  are  in  search  of  in  a 
single  selected  volume.  Nevertheless  these  expositions, 
viewed  as  a  whole,  bear  a  very  close  relationship  to  one 
another.  Though  each  limits  itself  to  that  special  aspect 
of  the  subject  which  it  expressly  undertakes  to  expound, 
a  certain  continuity  of  development  will  be  found  to  link 
together  all  the  successive  members  of  the  series. 

'  DowNSLEiGH  ',  Eastbourne. 
July,  1915. 


THE  PURPOSE  OF  THIS  SURVEY 

For  a  long  time  after  Comparative  Religion  began  its 
uncertain  career,  it  was  everywhere  denied  that  it  had 
a  right  to  exist  as  a  separate  and  self -propagating  science. 
Such  aspirations  on  its  part,  wherever  expressed,  were 
affirmed  to  be  utterly  preposterous.  Steps  were  accord- 
ingly taken  to  check,  and  if  possible  eradicate,  all  evi- 
dences of  an  ambition  which  was  deemed  unreasonable 
and  extravagant  in  the  very  highest  degree. 

When  these  objections  were  first  offered,  they  were 
not  without  excuse.  But  later  events,  coupled  with 
a  more  exact  knowledge  of  the  aims  of  this  aggressive 
new  branch  of  research,^  have  tended  to  correct  a  con- 
clusion which  most  are  now  ready  to  admit  was  hasty, 
ungenerous,  and  based  upon  a  misreading  of  the  actual 
facts  of  the  case. 

When  it  became  evident  that  Comparative  Religion 
was  destined  to  become  one  of  the  leading  studies  of  the 
future,  and  that  even  already  it  had  emerged  as  one  of 
the  most  vital  and  interpretive  agencies  of  our  time, 
keen  debate  began  concerning  the  legitimate  boundaries 
of  this  discipline.  That  debate  is  not  yet  closed  ;  indeed, 
in  some  quarters,  it  is  keener  to-day  than  ever. 

The  author  will  accordingly  seek,  through  the  instru- 
mentality of  this  volume,  to  define  Comparative  Religion. 
He  will  define  it,  however,  after  a  new  manner ;  for  he 
proposes  to  regard  it  from  a  new  point  of  view.  He  has 
ventured  to  offer  more  than  one  such  definition  already 


/r 


Vide  infra,  pp.  507  f. 

Cf.  ComxMrative  Relujion :  Its  Genesis  and  Growth,  pp.  63-4.    Edinburgh, 


THE  PURPOSE  OF  THIS  SURVEY  xxvii 

but  an  ultimate  formula,  framed  in  few  and  fitting  words, 
has  not  yet  been  devised.  A  great  deal  of  confused 
thinking  still  blurs  the  actual  frontiers  of  a  field  which, 
by  this  time,  ought  surely  to  have  been  competently 
explored.  So  long  however  as  the  present  uncertainty 
persists,  and  so  long  as  scholars  continue  to  apply  the 
designation  '  Comparative  Religion '  to  branches  of 
investigation  which  have  really  very  little  in  common 
with  that  studv,^  the  Avork  of  a  conscientious  teacher 
must  remain  unsatisfactory  and  incomplete. 

With  scarcely  an  exception,  the  volumes  reviewed  in 
the  following  pages  have  publicly  and  repeatedly  been 
referred  to  as  expositions  of  Comparative  Religion. - 
Yet,  as  a  matter  of  fact, — even  in  those  instances  in 
which  the  title  '  Comparative  Religion  '  has  deliberately 
been  appropriated,  shelter  being  found  beneath  the  folds 
of  an  invitingly  capacious  cloak — not  one  of  all  these 
books  is  really  qualified  to  bear  that  name !  Whether 
regarded  individually  or  collectively,  they  represent 
merely  avenues  of  approach  to  Comparative  Religion, — 
avenues  more  or  less  direct,  more  or  less  traversed,  more 
or  less  accessible,  but  not  the  terminus  ad  quern  which 
the  comparativist  has  in  view. 

It  is  the  author's  purpose,  in  the  course  of  the  present 
survey,  to  emphasize  the  successive  stages  of  a  most  inter- 
esting evolutionary  process.  The  science  of  Compara- 
tive Religion  has  only  quite  recently  been  born.  A  new 
instrument  of  research,  it  has  been  welcomed  bv  keen 
investigators  everywhere,  and  its  "capabilities  are  already 
being  utilized  in  diverse  ways  and  under  diverse  aus- 
pices.    How   did   it   come   into   being  ?     Where  lie  its 

1905  ;  Comparative  Religion  :  A  ^iirvey  of  its  Recent  Literature,  vol.  ii. 
London,  1914  ;   etc. 

1    Vide  infra,  pp.  509,  513,  etc.  ^   Vide  infra,  pp.  18,  387,  etc. 


xxviii  THE  PURPOSE  OF  THIS  SURVEY 

far-spreading  roots  ?  In  how  far  have  its  varying 
environments  influenced  it  ?  Through  what  discern- 
ible transitions  has  it  passed  ?  How  is  one  to  dis- 
tinguish it  from  other  sciences  to  which  it  is  admittedly 
akin,  and  to  which  it  often  bears  a  strikingly-close 
resemblance  ? 

In  seeking  to  answer  these  queries,  the  author  is 
confident  that  his  argument  can  best  be  developed — and, 
at  the  same  time,  incidentally  illustrated — by  an  appeal 
to  a  series  of  books.  It  occurred  to  him  that,  hy  a 
process  of  gradual  elimination,  it  would  not  be  difficult  to 
demonstrate  that  those  studies  which  are  continually 
being  confounded  with  Comparative  Religion  are  in  no 
sense  identical  with  it.  Each  is  unquestionably  related 
to  Comparative  Religion,  in  a  looser  or  more  intimate 
way  ;  but  each  enjoys  a  life  and  an  individuality  of  its 
own.  And  it  is  not  otherwise  with  Comparative  Religion 
itself.  While  its  increasingly  vigorous  growth  is  no  doubt 
traceable  in  large  measure  to  a  ceaseless  absorption 
and  assimilation  of  results  which  have  been  secured  by 
researches  conducted  in  numerous  auxiliary  departments, 
it  is  fully  warranted  in  advancing  a  claim  to  exercise 
higher,  more  individual,  and  more  comprehensive  pre- 
rogatives than  those  which,  thus  far,  have  generally  been 
conceded. 

The  contents  of  the  present  volume,  accordingly,  are 
a  sort  of  apparatus  criticus  for  determining  the  true 
nature  and  limits  of  Comparative  Religion.  The  quali- 
ties and  criteria  of  that  science  are  revealed  in  the 
processes  of  its  actual  evolution.  This  is  the  first 
attempt  that  has  been  made,  by  means  of  concrete 
illustrations    rather    than    by    resort    to    an    abstract 


THE  PURPOSE  OF  THIS  SURVEY  xxix 

definition,  to  mark  off  the  boundaries  of  this  new  and 
expanding  study.  The  labour  involved  has  admittedly 
been  exacting  ;  yet  it  has  not  been  misspent,  inasmuch 
as  in  no  other  way  can  one  so  easily  be  led  to  understand 
what  Comparative  Religion  is,  and  what  it  is  not. 
'  Since  great  things  we, can  seldom  achieve,  it  is  wise 
not  to  refrain  from  discharging  those  lesser  tasks  which 
lie  within  our  reach.' 

In  one  aspect  of  it,  this  volume  may  claim  to  be  an 
up-to-date  Special  Bibliography.  It  draws  attention 
to  an  aggregate  of  almost  500  volumes.  One-third  of 
these  books,  representing  a  considerable  part  of  the 
author's  recent  reading,  have  been  separately  reviewed. 
The  other  two-thirds,  grouped  under .  the  heading  of 
'  Supplementary  Volumes  ',  have  likewise  been  read  and 
are  cordially  commended  ;  but  they  do  not  seem  to 
call  for  special  comment  or  criticism.  Taken  together, 
these  500  books  present  a  bird's-eye  view  of  the  ways 
and  means  by  which  a  newly-launched  study  has  of 
late  incontestably  been  developing  into  a  science.  The 
volumes  selected  for  examination  are  restricted  for  the 
most  part  to  publications  which  appeared  between  1910 
and  1914, — although  it  has  seemed  desirable,  in  the 
interests  of  a  clearer  and  more  comprehensive  presenta- 
tion, to  include  also  a  few  earlier  and  later  volumes  of 
admittedly  outstanding  importance.  The  best  products 
of  scholarship,  in  each  of  the  fields  under  review, 
have  unquestionably  appeared  during  the  last  few  years. 
Instead  therefore  of  recalling  the  initial  explorations  of 
Max  Miiller,  Tylor,  Mannhardt,  M'Lennan,  Lang,  and 
a  score  of  similar  leaders,  attention  has  been  concen- 
trated upon  the  choicest  specimens  of  the  very  latest 
literature.  That  so  large  a  collection  of  books  has  been 
found     available     for    the     purpose,     notwithstanding 


XXX  THE  PURPOSE  OF  THIS  SURVEY 

rigorous  discrimination,  is  one  of  the  best  evidences  of 
the  amount  of  fruitful  sjDade-work  which  has  been 
acconiphshed  within  these  adjoining  fields  during  the 
past  four  years. 

As  to  scientific  method,  the  particular  instrument 
which  an  expert  is  continuously  employing  is  certain  to 
be  utilized  when  he  ventures  to  conduct  researches  in 
some  subsidiary  domain.^  In  this  twentieth  century 
the  historical  method  dominates,  of  course,  all  depart- 
ments of  scientific  progress.  At  the  same  time,  less 
obtrusive  influences  seldom  fail  to  reveal  their  exis- 
tence and  sway.  This  statement  holds  pre-eminently 
true  of  those  who  have  devoted  themselves  to  the  study 
of  religion.  Adalbert  Kuhn  never  wholly  escaped 
the  lure  of  the  mythological  method.  Renan  never 
wholly  escaped  the  enticement  of  the  ethnographical 
method.  Max  Mliller  never  wholly  escaped  the  seduc- 
tiveness of  the  philological  method.  Professor  James 
never  wholly  escaped  the  witchery  of  the  psychological 
method.  In  our  own  day,  Sir  James  Frazer  yields 
continually  to  the  spell  of  the  anthropological  method. 
Professor  Durkheim  is  the  willing  servant  of  the  socio- 
logical method.  Others  are  the  stanch  and  unhesitat- 
ing defenders  of  yet  additional  methods  which  one  need 
not  pause  to  name.^  All  these  various  instruments  have 
rendered,  beyond  question,  valuable  and  permanent 
service.  Nevertheless,  the  agency  which  must  daily  be 
employed  by  the  student  of  Comparative  Religion  is 
the  comjjarative  method  ;  and,  that  he  may  be  able  to 
handle  it  aright,  he  must  become  an  expert  in  the  use 
of  it.3 

Apologetic   Treatises,"^   written    (whether   frankly    or 

^  Cf.  The  '  Transition  '  stage  in  this  study  :   vide  infra,  pp.  323  f . 

^  Vide  infra,  pp.  329  f .     ^   Vide  infra,  pp.  520  f .     *   Vide  infra,  pp.  3G9  f . 


THE  PURPOSE  OF  THIS  SURVEY  xxxi 

covertly)  in  defence  of  a  given  faith,  have  unintentionally 
aided  not  a  little  in  promoting  the  interests  of  Compara- 
tive Religion.  Encyclopaedias  and  other  source-books  ^ 
— unusually  multiplied  of  late,  and  now  brought  to  very 
high  perfection  in  the  way  of  timeliness  and  accuracy — • 
have  begun  to  devote  considerable  space  to  an  exposition 
of  the  historical  evolution  of  religion.  A  copious 
Periodical  Literature,  dealing  more  or  less  competently 
with  the  same  theme,'-  is  now  available  for  readers  in 
any  one  of  a  dozen  modern  languages,  and  is  published 
at  extraordinarily  moderate  prices.  Some  of  the 
choicest  and  most  suggestive  fruits  of  current  investi- 
gations in  Comparative  Religion  are  to  be  found  in 
the  pages  of  these  Journals,  which  are  simply  in- 
dispensable to  every  serious  student  of  the  subject. 
Several  of  the  Periodicals  which  will  presently  be 
specified  have  come  into  existence  only  within  the 
last  four  years  ;  on  that  account,  special  attention  is 
drawn  to  them.  Undenominational  Schools  of  Re- 
ligions,^ the  Transactions  of  Congresses  *  and  Learned 
Societies,^  and  the  collections  accumulated  in  ethno- 
graphical and  kindred  Museums,^  are  to-day  lending 
a  simply  invaluable  impulse  to  the  growth  of  Com- 
parative Religion. 

In  the  following  pages,  reference  will  be  made  to  each 
of  the  preliminary  agencies  just  indicated.  No  detailed 
criticism  of  the  successive  volumes,  now  to  be  cited  in 
evidence,  will  be  attempted  ;  only  the  salient  points  in 
each  will  be  dealt  with,  while  occasionally  some  personal 
notes  calculated  to  throw  light  upon  the  training  and 


^   Vide  infra,  pp.  432  f .  ^   Vide  injra,  pp.  468  f. 

^    Vide  injra,  pp.  494  f.  *   Vide  injra,  pp.  412  f. 

^  Vide  injra,  pp.  427  f.  ^   Vide  injra,  pp.  502  f. 


xxxii  THE  PURPOSE  OF  THIS  SURVEY 

outlook  of  their  respective  authors  will  be  added. ^  It  is 
the  purpose  of  the  writer  merely  to  show  wherein  each 
adjunct,  or  ally,  has  made  an  individual  contribution  to 
the  science  of  Comparative  Religion. 

^  It  was  hoped,  at  the  outset,  that  each  book  selected  for  examination 
could  have  been  dealt  with  somewhat  after  the  manner  in  which  the  literary- 
work  of  Professor  Breasted  {vide  supra,  pp.  228-33),  Professor  Jastrow 
{vide  supra,  pp.  254-8),  Mr.  Macauliffe  {vide  supra,  pp.  260-7),  Dr.  Roemer 
{vide  supra,  pp.  288-93),  etc.,  has  been  reviewed.  But  it  soon  became  evident 
that,  the  available  volumes  being  very  numerous,  the  space  allotted  to  each 
would  require  to  be  rigorously  curtailed. 


PART  I 
AVENUES  OF  APPROACH 


B 


ANTHROPOLOGY 

M.  Eeinach  has  justly  said  that  '  le  systeme  d'exegese 
anthropologique  est  "  a  la  mode  ".  '  ^  It  is  beyond  question 
the  fashion  of  our  age.  More  than  any  other  of  the  sciences 
enumerated  in  the  accompanying  group,  Anthropology  is 
being  appealed  to  and  cultivated  to-day  by  serious  students 
of  religion  in  every  land.  Never  was  this  line  of  inquiry  pur- 
sued with  keener  zest  than  at  the  present  time.  Moreover, 
it  has  proved  itself  invaluable  in  the  measure  of  the  service 
it  has  actually  rendered.  It  has  rewarded  the  investigator 
with  rich  and  undreamed-of  discoveries.  It  promises  to 
reward  him  with  additional  reliable  data  of  the  very  first 
importance.  In  a  word,  it  is  not  too  much  to  say  that 
Anthropology  occupies  to-day  the  very  first  place  among  the 
sciences  auxiliary  to  the  study  of  Comparative  Keligion. 

The  study  of  Man — in  every  aspect  of  his  physical,  mental, 
moral,  and  religious  being — is  the  deliberately  accepted  task 
of  the  student  of  Anthropology. ^  Man's  history,  the  laws 
which  govern  his  many-sided  development,  the  tendencies 
,and  conduct  which  emerge  under  the  constraints  of  his 
environment, — all  these  questions  are  raised  and  investi-^ 
gated.  Such  inquiries  would,  however,  remain  glaringly 
incomplete  if  Man's  spiritual  fears  and  aspirations  were  not 

^  Cf.  Salomon  Reinach,  Cultes,  mythes  et  religions,  vol.  i,  p.  vi :  vide  infra, 
pp.  28  f. 

^  It  is  important  to  bear  in  mind  that  the  meaning  assigned  in  Great 
Britain  to  the  term  '  Anthropology '  does  not  accord  with  the  usage  which 
prevails  on  the  Continent.  Among  English-speaking  scholars,  the  definition 
which  has  just  been  supplied  is  everywhere  accepted  without  question.  By 
'  Anthropology '  is  meant  General  Anthropology,  while  '  Ethnology ' 
{vide  infra,  p.  35  f .)  is  regarded  as  being  merely  one  of  its  numerous  branches. 
Among  Continental  scholars,  on  the  contrary,  the  signification  of  these 
terms  is  often  exactly  reversed.  In  that  case  '  Anthropology  '  is  held  to  be 
equivalent  to  what  in  England  is  designated  Physical  Anthropology,  while 
'  Ethnology '  is  used  in  the  most  comprehensive  and  unrestricted  sense. 

B2 


4  ANTHROPOLOGY 

likewise  ascertained  and  taken  fully  into  account ;  for  there 
is  no  early  stage  of  civilization  which  does  not  reveal  the 
existence  of  definitely  religious  susceptibilities.  These 
susceptibilities  invariably  seek  visible  expression, — in  rude, 
elaborated,  or  increasingly  degenerate  forms.  It  would  be 
a  contradiction  in  terms,  and  a  patent  absurdity,  to  profess 
to  interpret  Humanity,  and  yet  to  ignore  wholly  man's 
fervent  spiritual  dreams.  Hence  the  growing  study  of  what 
is  differently  denominated  Primitive  Religion,  Religions  des 
Societes  Inferieures,  Religions  of  the  Lower  Culture,  Social 
Anthropology,  Sociology,  etc.  etc.  iThe  roots  of  all  religions 
lie  buried  in  the  past,  and  Anthropology  is  seeking  to  recon- 
struct the  fabric  of  primitive  religious  life,  thought,  and 
institutions.  It  is  an  attempt,  in  a  word,  to  trace  the  natural 
history  of  religion.      ^^   €^  ^-^  ^  /  -^     ■"" 

Accordingly,  '  in  recent  years,  the  study  of  religion  has 
been  pursued,  not  from  the  standpoint  of  the  particular 
dogmas  of  any  one  religion,  but  rather  in  the  light  of  religious 
phenomena  characteristic  of  our  common  humanity.  .  .  . 
And,  so  far  as  [anthropologists  have  been  successful  in] 
re-establishing  the  claims  of  religion  to  be  a  subject  of 
serious  study  on  the  part  of  all  thoughtful  men,  they  have 
succeeded  where  the  dogmatic  theologians  failed.' ^  The 
faiths  of  the  race,  fundamentally  considered,  are  due  to 
similar  causes,  and  are  wondrously  alike.  '  Mankind  is  one  ; 
its  manhood  the  same  ;  and  so,  in  the  religions  of  the  world, 
there  are  many  common  features  '.^ 

Only  a  few  books,  out  of  a  great  host  that  embody  the 
researches  of  scholars  of  many  nationalities,  have  been 
chosen  for  mention  in  the  present  survey  ;  but  these  volumes 
will  sufficiently  indicate  the  manner  in  which  this  new  and 
vigorous  science  is  proving  itself  helpful  to  students  of  Com.- 
parative  Religion.  Anthropology,  as  already  stated,  makes 
direct   appeal   to   history.     It   searches   out   all   accessible 

*  Cf.  George  Ho  wells,  The  Soul  of  India,  p.  253  :  vide  infra,  pp.  251  f. 
»  Cf.  Alfred  E.  Garvie  in  London  Theological  Studies,  p.  293.     London, 
lOlI. 


ANTHROPOLOGY  5 

evidences  of  early  religious  beliefs  and  ritual  practices. 
It  discloses  unsuspected  '  survivals ',  many  of  which  it 
traces  back  to  their  verifiable  though  long-forgotten  sources. 
The  wider  it  throws  its  net,  the  more  definite  and  secure 
become  its  successive  pronouncements.  It  has  already 
forced  the  world  to  accept  the  conclusion  that  religion  is 
a  primitive,  instinctive,  and  indestructible  element  in  Man, 
and  that  this  impulse  invariably  reveals  itself.  In  short, 
religion  has  been  shown  to  be  the  most  outstanding  and 
influential  fact  in  the  whole  range  of  human  experience. 

Unfortunately  the  promoters  of  Anthropology,  immense 
benefactors  though  they  are,  frequently  seek  for  recognition 
within  domains  where  they  are  unable  to  speak  with  unques- 
tioned authority.  Take,  for  example,  the  realm  of  reHgion. 
As  auxiliaries  of  Comparative  Eeligion,  anthropologists  are 
often  wellnigh  indispensable  ;  but  as  leaders,  in  command 
in  that  field,  they  have  often  conducted  their  followers 
into  very  serious  entanglements.  They  are  prone  to  treat 
with  contempt  the  theory  that  religion  perhaps,  after  all, 
may  owe  something  to  an  express  divine  revelation.  Their 
actual  contributions  to  Comparative  Eehgion,  impartially 
weighed,  are  considerably  less  than  is  generally  imagined. 
And  if  trained  and  mature  anthropologists  occasionally 
indulge  in  extravagant  and  quite  unwarranted  assertions, 
it  is  little  wonder  that  other  representatives  of  this  school, 
less  competently  furnished  for  meeting  the  requirements  of 
their  task,  often  underestimate  the  limitations  of  Anthro- 
pology,— when  it  is  confronted  by  those  problems  which 
a  study  of  religion  presents.  It  is  important  to  distinguish 
between  the  universal '  recognition  '  of  God,  and  that  subse- 
quent '  worship  '  which  may  (or  may  not)  be  omitted.  It 
is  important  to  distinguish  between  the  material  furnished 
in  the  reports  of  scientific  investigators  and  those  '  travellers' 
tales  '  which  in  some  quarters  are  still  accepted  without 
sufficient  scrutiny  or  challenge.  Inasmuch,  besides,  as 
Anthropology  deals  largely  with  data  derived  from  very 
remote  ages,   its   materiaux  are   often  very   meagre    and 


6  ANTHROPOLOGY 

uncertain.  Hence,  some  of  its  predictions  are  mere  guesses  ; 
and  some  of  its  real  discoveries,  though  at  first  supposed  to 
have  a  direct  bearing  upon  Comparative  Kehgion,  have  after- 
wards been  proved  to  be  even  ludicrously  irrelevant. 

Anthropology  devotes  itself  largely  to  an  investigation  of 
origins.     In  so  far  as  it  seeks  to  trace  religious  origins,  it  has 
a  great  deal  to  say  about  Fetishism,  Totemism,  Magic,  Taboo, 
Sacrifices,  etc.  etc.^    Yet,  within  this  domain,  it  is  far  from 
being  uniformly  successful.     It  has  sometimes  to  attempt 
the  explanation  of  an  obscure  rite  by  means  of  another 
which  is  scarcely  less  obscure.     Whether  a  given  religion, 
current  to-day  among  a  primitive  race,  is  a  corruption  of  an 
earlier  faith,  or  the  outcome  of  conscious  imitation  and 
borrowing,  will  perhaps  in  many  cases  never  be  determined. 
'  The  great  difficulty  in  proving  any  hypothesis  [touching 
the  origin  of  religion]  is  that  of  ascertaining  the  real  religious 
ideas  of  primitive  men  ;  and  while,  for  this  purpose,  anthro- 
pologists may  go  to  the  wilds  of  Africa  [or  Australia],  and 
— studying  the  habits  of  those  whom  they  call  primitive 
savages — deduce  an  argument  therefrom,  the  questions  still 
remain  (a)  whether  these  people  are  in  truth  w^hat  we  call 
primitive  [and  not  a  degeneration  from  some  higher  type, 
as  Lord  Avebury,  Reclus,  and  many  others  contend]  and 
(h)  whether,  even  though  primitive,  they  really  resemble  all 
races  and  tribes  of  primitive  men  '.^     Principal  Carpenter, 
in  one  of  his  latest  affirmations,  declares  that  the  origin  of 
religion  '  can  never  be  determined  archseologically,  or  his- 
torically ;    it  must  be  sought  conjecturally  through  psycho- 
logy '."^    In  any  case,  this  is  a  question  which  can  intelhgently 
be  dealt  with  only  after  a  thorough  comparison  of  religions 
has  been  instituted. 

Professor  Frazer's  hard-and-fast  distinction  between  magic 
and    religion,    for    example,    is    an    unsatisfactory    and 

'  In  other  words,  the  embryology  of  religion. 

•  Cf.  Horace  G.  Underwood,  The  Religions  oj  Eastern  Asia,  p.  232 :   vide 
infra,  pj).  221  f. 

'  CJ.  J.   J'].stlin  Carpenter,  article  on   '  Religion  '  in  the  Encydopcp.dia 
Brilannica,  11th  edition,  vol.  xxiii,  p.  02  :  vide  infra,  pp.  433  f. 


ANTHROPOLOGY  7 

unworkable  hypothesis ;  ^  besides,  no  sufficient  proof  is 
furnished  by  him  to  show  that,  among  primitive  peoples, 
religion  really  is  evolved  out  of  its  alleged  invariable  ante- 
cedent.^  Another  teacher  maintains  that  animal  worship 
invariably  antedates  anthropomorphism,  a  contention  which 
Dr.  Farnell  has  been  able  easily  to  refute.  Yet  another 
maintains  that  all  religions  began — as  the  Semitic,  Teutonic, 
Greek,  and  Eoman  religions  almost  certainly  did  begin — 
under  the  form  of  animism,  while  Dr.  Marett  holds  that  they 
can  all  be  traced  to  pre- Animistic  sources.  In  opposition 
to  these  contradictory  pronouncements,  many  competent 
guides  assure  one  that  we  know  absolutely  nothing  about 
a  genuinely  primitive  religion,  seeing  that,  in  nine  cases  out 
of  ten,  the  anthropological  '  wild  man  '  is  a  mere  figment  of 
the  brain  that  calls  him  into  being.  '  To  suppose  that  the 
modern  savage  is  the  nearest  approach  to  primitive  man 
would  be  against  all  the  rules  of  reasoning.'  ^    - 

In  any  case.  Comparative  Eeligion  '  is  not  concerned  with 
origins,  and  does  not  project  itself  into  the  prehistoric  past, 
where  conjecture  takes  the  place  of  evidence,  .  .  .  Whether 
religion  first  appeared  in  the  cultus  of  the  dead,  or  [as  other 
anthropologists  believe]  only  entered  the  field  after  the 
collapse  of  a  reign  of  magic  which  had  ceased  to  satisfy  man's 
demands  for  help,  or  [as  still  others  affirm]  was  born  of  dread 
and  a  desire  to  keep  its  gods  at  a  distance,  only  remotely 

^   Vide  infra,  p.  23. 

*  '  Am  I  going  to  draw  no  distinction  between  religion  and  mere  super- 
stition ?  .  .  .  Superstition  is  the  name  given  to  a  low  or  bad  form  of  religion, 
to  a  kind  of  religion  we  disapprove.  The  line  of  division,  if  we  make  one, 
would  be  only  an  arbitrary  bar,  thrust  across  a  highly  complex  and  con- 
tinuous process  '  (Gilbert  Murray,  Four  Stages  of  Greek  Eeligion,  p.  20: 
vide  infra,  pp.  278  f.).  Cf.  also  Frederic  Bouvier,  who  has  written  a  com- 
prehensive article  entitled  '  Religion  et  Magie  '  in  Eecherches  de  science 
religieuse,  pp.  109-47.  Paris,  Mars-Avril,  1913.  The  late  Andrew  Lang 
and  Professor  Jevons  have  contended  that  religion  always  occurs  first  in  the 
order  of  time,  and  that  magic  is  an  infallible  symptom  of  degeneration  and 
relapse.  Professor  Loisy  {vide  infra,  pp.  309  f.)  and  Dr.  Schmidt  {vide  infra, 
pp.  360  f.)  likewise  defend  this  view. 

'  Cf.  Friedrich  Max  Miiller,  Chips  from  a  German  Workshop,  vol.  i, 
p.  224.     4  vols.     London,  1867-1875.     [Latest  edition,  1898.] 


8  ANTHKOPOLOGY 

affects  the  process  of  discovering  and  examining  the  resem- 
blances of  its  forms,  and  interpreting  the  forces  (without  and 
within)  which  have  produced  them  '.^  Moreover,  *  the  im- 
portant fact  about  the  human  race  is,  not  that  it  has  cherished 
all  the  irrational  and  debasing  superstitions  registered  in 
TJie  Golden  Bough,^  but  that  it  has,  in  the  main,  transmuted 
and  transcended  them  ;  and  the  superstitions  themselves 
leave  a  false  impression,  unless  they  are  looked  at  in  the 
light  of  this  fact  '.^ 

It  should  be  borne  in  mind,  further,  that  Anthropology 
interests  itself  chiefly  in  the  religions  of  savage  communities. 
It  is  there  indeed  that,  in  so  far  as  it  concerns  itself  with 
religion  at  all,  it  finds  its  true  and  competent  sphere  of 
operation.  Comparative  Eeligion,  on  the  other  hand, 
insists  that  the  spiritual  impulses  which  reveal  themselves 
in  man  can  best  be  studied  in  their  higher  and  more  organized 
forms.  One  must  examine  and  estimate  the  claims  of  a 
religion,  not  at  the  commencement  of  its  career,  but  after  it 
has  experienced  the  storm  and  stress  of  centuries,  or  (it  may 
be)  of  millenniums.  The  older  a  religion  is,  the  greater  is 
its  opportunity  to  give  expression  to  its  true  nature,  and 
to  exhibit  its  fundamental  and  essential  qualities.  If  one 
would  really  ascertain  the  essence  and  worth  of  a  religion,  he 
must  judge  it  by  its  fruits, — by  its  potentiality  as  exhibited 
in  its  later  actual  achievements,  rather  than  by  its  inchoate 
and  often  quite  barren  aspirations.  There  is  no  doubt  a 
kernel  of  goodness  in  all  spiritual  longings  ;  the  seeds  of  the 
very  highest  faith  are  latent  in  the  most  savage  rehgions. 
Nevertheless,  it  is  a  mistake  to  seek  to  interpret  the  highest 
by  means  of  the  lowest.  Christianity  will  never  be  under- 
stood or  explained  by  research,  even  the  most  dihgent,  if 
conducted  solely  among  the  barren  and  often  grotesque 
survivals  of  some  early  local  fetishism.^ 

'  CJ.  J.  Estlin  Carpcrxter,  Comparative  Religion,  p.  31.     London,  1913. 
'   Vide  infra,  pp.  ]2  f. 

'  CJ.  .Janic«  Ucnney  in  The  British  Weekly.     London,  July  13,  1912. 
C/.,   in    support    of    this    statement,    George    Foucart,    Jlistoire    des 
religions  rt  tnithode  comparative :   vide  infra,  pp.  342  f.     Cf.  also  Jordan, 


ANTHROPOLOGY  9 

Finally,  Anthropology  fails  often  because  of  its  unskilful 
employment  of  a  method  which  is  still  unfamiliar  in  its 
hands. 1    Each  of  the  writers  whose  books  are  about  to  be 
cited,  and  the  great  body  of  investigators  whom  they  repre- 
sent, utiUze  constantly  and  with  eagerness  the  comparative 
method  of  study.     Apparently  they  forget,  however,  that 
while  as  historical  students  they  have  well  deserved  the 
credit  they  have  won  through  their  disclosure  of  many 
unknown  phases  in  man's  early  religious  development,  the 
framing  of  valid  comparisons  is  an  undertaking  which  de- 
mands training  and  skill.     Only  the  expert  in  Comparative 
KeHgion  is  really  at  home  in  work  of  this  kind.    He  has  his 
own  task  to  perform  ;   and  he  secures  the  necessary  facility 
for  the  right  execution  of  it  through  incessant  and  educative 
practice.     Accordingly,  a  thoroughly  competent  man  in  this 
department  will  not  onty  make  his  comparisons  swiftly  and 
unerringly,  but  he  will  also  escape  the  temptation  to  institute 
those  hopelessly  misleading  parallels  which  some  too  rashly 
defend.     It  is  on  this  ground,  in  particular,  that  Comparative 
Eeligion  asserts  its  right  to  be  regarded  as  a  separate  and 
distinctive  discipline. 

As  the  result  of  growing  experience.  Anthropology  is  not 

Comparative  Religion :  A  Survey  of  its  Recent  Literature,  1906-1909, 
pp.  27  f.  Professor  Foucart's  criticism  of  the  anthropological  school  is 
sometimes  too  severe,  as  Canon  MacCulloch  shows  in  the  Review  of  Theology 
and  Philosophy,  vol,  viii,  pp.  201-4.  But  Dr.  Warde  Fowler's  testimony 
must  also  be  cited.  '  Anthropologists ',  he  says,  '  put  together  bits  of 
evidence,  each  needing  conscientious  criticism,  to  support  hypotheses 
often  of  the  flimsiest  kind,  which  again  are  used  to  support  further 
hypotheses :  and  so  on,  until  the  sober  inquirer  begins  to  feel  his 
brain  reelmg,  and  his  footing  giving  way  beneath  him.'  {The  Religious 
Experience  of  the  Roman  People,  p.  20.  See  also  some  very  frank  criticisms  of 
Professor  Frazer  on  pp.  22  and  140  :  vide  infra,  pp.  237  f.)  The  dangers 
which  confront  Anthropology  are,  at  the  same  time,  not  being  overlooked 
by  those  whom  they  most  concern.  Dr.  Farnell  speaks  for  not  a  few  of 
his  colleagues  when  he  insists  that  '  the  restraints  that  the  more  scientific 
anthropologists  are  imposing  upon  themselves,  viz.  working  within  certam 
geographical  areas  and  comparing  one  area  first  with  its  adjacent '  {The 

YearU  Work  in  Classical  Studies,  1912,  p.  61),  are  simply  imperative,  and 

must  in  future  be  more  generally  observed. 
^   Vide  infra,  pp.  333  f.,  and  519  f. 


10  ANTHROPOLOGY 

so  self-assertive  as  of  yore.  Its  leading  representatives 
to-day  exhibit,  especially  in  reference  to  those  religious 
problems  with  which  it  seeks  often  to  deal,  a  markedly 
modest  and  even  chastened  spirit. ^  This  new  frame  of  mind 
is  reassuring,  and  augurs  an  important  advance  in  this 
studv  within  the  immediate  future. 

THE  SCOPE  AND  CONTENT  OF  THE  SCIENCE 
OF  ANTHROPOLOGY.  An  Historical  Review, 
Library  Classification,  and  Annotated  Biblio- 
graphy, by  Juul  Dieserud,  member  of  the  staff  of  the 
Library  of  Congress,  Washington,  D.C.  Chicago  :  The 
Open  Court  Publishing  Company,  1908.  Pp.  200.  12.00. 

This  volume,  in  view  of  the  date  of  its  publication,  can 
claim  no  place  in  the  present  survey.  On  the  other  hand, 
the  quite  unique  character  of  the  book,  and  its  relevancy  to 
the  subject-matter  of  this  treatise,  make  it  reasonable  and 
desirable  that  special  attention  should  be  drawn  to  it. 

The  writer  states  in  his  Introduction  that  his  aim  is  not 
to  give  '  a  history  of  the  science  of  Anthropology,  a  task 
that  has  been  fairly  satisfactorily  accomplished  already  by 
P.  Topinard  and  others '.^  He  seeks  rather  to  define  the 
boundaries  of  '  this  most  unsettled  and  vaguely-limited 
field  of  study  '  ;  ^  and  this  task  he  achieves  in  a  thorough 
and  masterly  way.  No  one  who  had  not  secured  the 
training  and  skill  of  a  professional  librarian  could  have 
executed  this  undertaking  in  so  comprehensive  and  exhaus- 
tive a  manner.  Mr.  Dieserud's  classification  ^  will  not  be 
endorsed  by  every  authority  who  examines  it,  but  all  will 
admit  that  the  labour  of  years  which  it  represents  was 
exceedingly  well  expended.  According  to  this  scheme,. 
ReHgion  falls  to  be  considered  under  the  subject-heading 
'  Ethnology  ' — or,  to  be  more  exact,  '  Ethnic  Sociology  '.^ 

^  Cf.  Lewis  R.  FarncU,  The.  Evolution  of  Religion,  p.  8.  London,  1905; 
Edwin  S.  Hartlanci,  Ritual  and  Belief,  pp.  1  f.  London,  1014  :  vide  infra^ 
p.  23  ;  etc.  etc. 

-  Cf.  p.  3.  ='  Cf.  p.  1.  ^  Cf.  pp.  53-87.  '  Cf.  p.  69. 


DIESERUD,  The  Scope  of  Anthropology  11 

Serious  students  in  this  field  ought  to  give  due  con- 
sideration to  the  writer's  '  explanation  and  defence '  of  his 
conclusions.^  The  book  is  divided  into  three  parts,  viz. 
i,  Scope  and  Content,  ii,  Classification,  and  iii,  Bibliography. 
A  very  useful  Appendix  contains  (1)  a  dated  list  of  the  best 
'  Anthropological  and  Ethnological  Societies,  and  their 
Publications  ',  and  (2)  an  alphabetical  list  of  the  '  Leading 
Ethnographical  Museums,  and  Museums  containing  impor- 
tant Ethnographical  Collections  '.^ 

It  is  very  interesting  to  note  that  Mr.  Dieserud,  owing  to 
the  indefiniteness  of  the  frontier  line  of  Anthropology,  finds 
himself  perpetually  hampered  in  the  way  in  which  writers 
on  Comparative  Keligion  are  similarly  embarrassed  to-day. 
Constant  confusion,  due  to  the  careless  use  of  a  still-unfixed 
terminology,^  is  inevitable.  Accordingly,  the  writer  frames 
an  argument  wherein  he  seeks  to  show  that  the  general 
science  of  Anthropology  ought  to  be  subdivided  into  two 
main  branches,  viz.  (a)  Physical  Anthropology,  and  (h)  Eth- 
nical Anthropology.  The  former  department  limits  itself 
to  Anthropology  Proper,  while  the  latter  embraces  Ethno- 
logy, Ethnography,  Archaeology,  Sociology,  Psychology, 
and  Technology.  Mr.  Dieserud,  moreover,  takes  special 
pains  to  define  the  meaning  of  two  terms,  concerning  which 
the  scientific  world  is  still  very  far  from  having  reached 
agreement,  viz.  '  Ethnology  '  and  '  Ethnography  '.^  He 
would  restrict  Ethnology  to  a  study  of  man  '  as  a  social 
being, — with  the  comparative  study  of  his  institutions, 
customs,  religions,  morals,  arts,  sciences,  language,  and 
technology,  (in  short)  of  his  mental  and  material  culture  ',^ 
while  Ethnography  is  to  be  found  rather  in  '  the  mono- 
graphic descriptive  study  of  the  various  peoples  and  tribes 
of  the  earth  '.^     It  is  not  uncommon  to-day,  as  elsewhere 

1  Cf.  p.  2.  2   YifiQ  in.jra,  pp.  502  f. 

^  Vide  supra,  footnote,  p.  4. 

*  Cf.  pp.  29-52.     Vide  supra,  p.  10  and  infra,  p.  35. 

^  Cf.  p.  46.  Herein  the  writer  agrees  practically  with  Professor  Steinraetz, 
Essai  d'une  bihliographie  systematique  de  Vethnologie,  p.  3  :  vide  infra, 
pp.  463  f.  <  «  Cf.  p.  45. 


12  ANTHHOPOLOGY 

explained/  to  define  Ethnography  as  *  Descriptive  Ethno- 
logy '.  At  the  first  Congres  International  d'Ethnologie  et 
d'Ethnographie,  held  in  Neuchatel  in  June  1914,2  the  dis- 
tinction was  drawn  thus  :  '  Ethnologie,  le  classement  des 
races  ',  and  '  Ethnographie,  1' etude  comparee  des  civilisa- 
tions '. 


THE  GOLDEN  BOUGH.  A  Study  in  Magic  and  Keli- 
GiON,  by  James  George  Frazer,  Professor  of  Social 
Anthropology  in  the  University  of  Liverpool.  12  vols. 
London  :  Macmillan  and  Company,  [3rd  edition,  revised 
and  enlarged],  1911-1915.     Pp.  circa  4,500.     £6  10s. 

It  is  a  satisfaction  to  Englishmen,  and  scarcely  less  a  satis- 
faction to  hundreds  of  scholars  abroad,  that  this  truly 
encyclopaedic  work  has  now  triumphantly  been  brought  to 
completion.  Taken  as  a  whole,  these  volumes  embody 
a  magnificent  project,  carried  forward  with  a  calm  and 
unswerving  patience  which  is  entitled  to  our  honest  applause. 
The  mass  of  material  which  Sir  James  Frazer  has  been  com- 
pelled to  handle  would  long  ago  have  checked  and  even 
appalled  the  ordinary  investigator  ;  but,  in  his  case,  it  has 
apparently  only  whetted  an  already  firm  resolve  to  master 
and  interpret  it.  Accordingly,  we  now  possess  in  this  w^ork 
a  perfect  thesaurus  of  information  bearing  upon  savage  beliefs 
and  practices.  Illustrations  and  parallels,  often  quite  un- 
expected and  sometimes  positively  startling,  are  drawn 
from  literally  every  quarter  into  which  research  has  been 
able  to  penetrate.  The  religious  customs  of  North,  South, 
East,  and  West  have  been  collected  and  compared.  The 
whole  field  has  been  surveyed,  and  the  author  has  thus  up- 
reared  for  himself  a  monument  of  scholarship  which  reflects 
credit  not  less  upon  his  British  pluck  than  upon  his  own 
downright  Scottish  pertinacity.     Yet  he  has  achieved  this 

^  Cf.  Jordan,  Comparative  Religion  :    Its  Genesis  and  Growth,   p.  305. 
Edinburgh,  1905.  *   Vide  iiifra,  pp.  424  f. 


FRAZER,  The  Golden  Bough  13 

herculean  task,  demandiilg  for  its  performance  the  labours 
of  a  quarter  of  a  century,  at  the  summons  of  no  narrow  or 
selfish  ambition  ;  it  has  been  to  him  a  constant  labour  of 
love.  Hence,  in  spite  of  the  countless  obstacles  which  had 
to  be  surmounted,  he  has  carried  his  great  burden  with  an 
ease  and  gaiety  of  spirit  which  are  at  once  rare  and  stimu- 
lating. He  has  marshalled  his  data  with  an  ingenuity  and 
skill  which  have  perhaps  never  been  surpassed.  His  exposi- 
tions, down  to  the  last  page,  remain  cogent,  bright,  and 
suggestive.  It  was  no  exaggerated  tribute  which  a  critic 
recently  paid  to  this  tireless  pathfinder  when  he  declared  : 
'  The  Golden  Bough  is  undoubtedly  the  vastest  piece  of 
systematic  work  that  anthropological  science  has  yet  to 
show  '.1 

The  nucleus  of  this  great  undertaking  appeared  in  1890, 
and  consisted  of  two  volumes.  A  second  and  revised  edition, 
in  three  volumes,  was  published  in  1900.  As  now  augmented 
and  rearranged,  the  material  contained  in  the  third  edition 
is  distributed  as  follows  : 

Part  I.         The  Magic  Art  and  the  Evolution 

of  Kings. 
Part  II.        Taboo  and  the  Perils  of  the  Soul. 
Part  III.      The  Dying  God. 
Part  IV.      Adonis,  Attis,  Osiris. 
Part  V.        Spirits  of  the  Corn  and  of  the 

Wild. 
Part  VI.       The  Scapegoat. 
Part  VII.     Balder  the  Beautiful. 
General  Index  and  Bibliography. 

The  foregoing  syllabus  represents  an  immense  expansion 
of  the  author's  original  programme.  In  the  Prefaces  to  the 
first  and  second  editions,  it  is  expressly  declared  that  '  this 
is  not  a  general  treatise  on  primitive  superstition,  but  merely 
the  investigation  of  one  particular  and  narrowly-limited 
problem,  to  wit,  the  rule  of  the  Arician  priesthood.  Accord- 
ingly, only  such  general  principles  are  explained  and  illus- 

^  Cf.  The  Athenceum,  p.  82.     London,  July  27,  1912. 


2  vols. 

1911. 

£1. 

1vol. 

1911. 

105. 

1vol. 

1911. 

105. 

2  vols. 

19U. 

£1. 

2  vols. 

1912. 

£1. 

1vol. 

1913. 

105. 

2  vols. 

1913. 

£1. 

1vol. 

1915. 

£1. 

14  ANTHROPOLOGY 

trated  in  the  course  of  it  as  seemed  to  me  to  throw  hght  on 
that  special  problem  '.^  In  the  final  edition,  however,  the 
writer  frankly  concedes  that  '  while  nominally  investigating 
a  particular  problem  of  ancient  mythology,  I  have  really 
been  discussing  questions  of  more  general  interest  which 
concern  the  gradual  evolution  of  human  thought  from 
savagery  to  civilization  '.^  Moreover,  Professor  Frazer 
admits  that,  '  while  his  inquiry  has  been  proceeding,  he  has 
seen  reason  to  change  his  views  on  several  matters  '.^  .  .  . 
*  The  mere  admission  of  such  changes  ',  he  remarks,  '  may 
suffice  to  indicate  the  doubt  and  uncertainty  which  attend 
inquiries  of  this  nature  '.^  Further  on,  the  writer  adds  : 
'  I  am  hopeful  that  I  may  not  now  be  taking  a  final  leave 
of  my  indulgent  readers  '.^  Doubtless,  as  long  as  Professor 
Frazer  lives,  various  supplementary  discussions  may  be 
looked  for  ;  and  these  addenda  will  very  gratefully  be 
welcomed.®  International  Congresses  of  Prehistoric  Anthro- 
pology and  Archaeology,'  not  to  speak  of  the  labours  of 
numerous  private  researchers,  are  rapidly  supplying  material 
for  the  successful  solution  of  problems  which,  even  yet, 
are  very  complex  and  perplexing. 

The  theme  of  this  huge  treatise  may  still  perhaps  be 
said  to  be  '  The  Myth  and  Kitual  of  Dying  Gods  '.  It 
is  an  attempted  exposition  of  primitive  superstition  and  of 
primitive  religion,  with  special  reference  to  the  conceptions 
of  death  and  resurrection.  It  is  a  severe  handicap  of  the 
undertaking  that,  owing  to  the  very  necessities  of  the  case, 
the  author  is  compelled  continually  to  invoke  the  aids  of 
imagination  and  speculation.  He  strives  with  all  diligence 
to  be  loyal  to  the  historical  method  ;  but  when  that  instru- 
ment fails  him,  he  does  not  hesitate  to  fall  back  upon  ten- 
tative and  temporary  expedients.  By  his  own  admission, 
he  is  '  seeking  to  trace  the  growth  of  human  thought  and 

^  C/.  The  Golden  Bough,  2nd  edition  (1900),  vol.  i,  p.  xxi. 

"  Cf.  Balder  the  Beautiful,  vol.  i,  p.  vi.  ^  Cf.  ibid.,  pp.  vii  f. 

*  Cf.  ibid.,  p.  xi.  ^  Cf.  ibid.,  p.  xii. 

*  Early  publication  of  Folklore  of  the  Old  Testament  is  already  announced. 
'   Vide  infra,  p.  417. 


FRAZER,  The  Golden  Bough  15 

institutions  in  those  dark  ages  which  He  beyond  the  range 
of  history  '.^  Occasionally  he  quite  candidly  confesses  that 
many  of  the  inferences  he  has  drawn — not  less  than  many 
of  the  alleged  facts  upon  which  they  rest — may  not  be  wholly 
reliable.  In  one  notable  passage  he  remarks  :  '  I  am  fully 
sensible  of  the  slipperiness  and  uncertainty  of  the  ground 
I  am  treading,  and  it  is  with  great  diffidence  that  I  submit 
these  speculations  to  the  judgement  of  my  readers  '.^  On 
another  occasion  he  declares  :  '  The  domain  of  primitive 
superstition,  in  spite  of  the  encroachments  of  science,  is 
indeed  still  to  a  great  extent  a  trackless  wilderness — a  tan- 
gled maze — in  the  gloomy  recesses  of  which  the  forlorn 
explorers  wander  for  ever  without  a  light  and  without  a 
clue  '.^  Would  that  this  ardent  and  painstaking  scholar 
were  himself  always  ruled  by  so  modest  and  sober-minded 
a  '  Spirit  '  ! 

It  is  not  surprising  that,  even  from  the  purely  anthropolo- 
gical point  of  view,  this  author's  discussions  have  had  to  run 
the  gauntlet  of  sharp  and  persistent  criticism.^  Although  the 
data  upon  which  he  bases  his  various  conclusions  and  sug- 
gestions are  still  admittedly  imperfect,  and  although  (even 
where  satisfactorily  verified)  they  are  frequently  capable  of 
yielding  entirely  contradictory  interpretations,  there  is  often 
associated  with  his  verdicts  an  air  of  finality  which  is  quite 
unwarranted.  He  irritates  one  needlessly,  times  without 
number,  by  making  interjected  and  arbitrary  pronounce- 
ments ;  and  when  one  proceeds  to  examine  the  foundations 
upon  which  some  such  declaration  rests,  they  are  often 
found  to  consist  of  '  It  would  appear  ', '  It  seems  to  me  ',  etc. 

^  Gf.  The  Golden  Bough,  2nd  edition  (1900),  vol.  i,  p.  xxiv. 
■ «  Cf.  The  Dying  God,  p.  270. 

^  Cf.  Spirits  of  the  Corn  and  of  the  Wild,  vol.  ii,  p.  47. 

*  Cf.  Andrew  Lang's  severe  rejoinder  in  Magic  and  Religion.  London, 
1901.  Vide  supra,  footnote,  p.  7.  The  reproof  administered  by  Dr.  Warde 
Fowler — '  the  good  shepherd  who  has  brought  me  back  ',  as  Professor  Frazer 
calls  him  {Balder  the  Beautiftd,  vol.  i,  p.  ix) — has  already  been  cited :  vide 
supra,  footnote,  p.  9.  Cf.  also  Sir  Alfred  Lyall's  criticisms  of  the  first 
edition  of  The  Golden  Bough,  and  those  repeatedly  offered  since  by  Professor 
A.  van  Gennep. 


16  ANTHROPOLOGY 

Such  challenges  to  one's  possible  resentment,  especially  when 
they  are  numerous,  are  not  wise,  and  they  are  hardly  becom- 
ing ;  in  point  of  fact,  they  serve  only  to  deepen  one's  original 
conviction  that  large  portions  of  The  Golden  Bough  possess 
only  a  transitory  value.  Professor  Frazer  is  too  magnani- 
mous to  disguise  this  truth  even  from  himself  ;  for,  in  one 
of  his  Prefaces,  he  admits  that  '  the  facts  which  I  have  put 
together  in  this  volume,  as  well  as  in  some  of  my  other 
writings  .  .  .  are  rough  stories  which  await  the  master- 
builder, — rude  sketches  which  more  cunning  hands  than  mine 
may  hereafter  work  up  into  a  finished  picture  '.^  Herein 
lies  probably  the  chief  merit  of  this  exhaustive  undertaking. 
It  represents  a  coup  d'ceil  rather  than  a  chef-d'ceuvre.  It 
embodies  the  information  secured  during  a  daring  and 
successful  reconnaissance.  It  is  a  piece  of  work  that,  regard- 
less of  its  risks,  had  to  be  faced  and  accomplished.  Yet, 
while  few  could  have  attempted  it  with  so  fair  a  promise  of 
success,  a  measure  of  failure  (even  in  Dr.  Frazer's  skilful 
hands,  learned  and  ingenious  as  he  is)  was  absolutely  inevit- 
able. Like  Comparative  Eeligion  itself,  which  to-day  is 
but  a  shadow  of  what  it  is  destined  to  become,^  Anthropology 
is  as  yet  able  to  offer  only  a  limited  number  of  substantial 
and  reliable  verdicts.  No  doubt  its  range  and  effectiveness 
will  increase  with  the  process  of  the  years  ;  but  mean- 
while, most  of  its  conclusions — and  especially  its  conclu- 
sions touching  religion — must  be  submitted  to  a  very  rigid 
examination.  Only  in  this  way  can  facts  and  surmises 
be  ultimately  and  confidently  separated. 

It  has  already  been  remarked  that  the  contributions  of 
Anthropology  to  Comparative  Eeligion  are  often  hugely 
exaggerated.^  In  like  manner,  the  relevancy  of  the  contents 
of  The  Golden  Bough  to  studies  in  Comparative  Religion  is 
by  no  means  so  great  as  some  have  been  led  to  suppose. 
The  work  which  Sir  James  Frazer  has  just  completed  cannot 

^  Cf.  Taboo  and  the  Perils  of  the  Soul,  p.  viii. 
-   Vide  supra,  p.  41,  and  infra,  pp.  514  f, 
^   Vide  supra,  p.  5. 


FRAZER,  The  Golden  Bough  17 

fail  to  prove  very  serviceable  to  explorers  in  this  field  ;  yet 
the  comparisons  and  parallels  which  it  presents,  sometimes 
fairly  bewildering  in  variety  and  number,  are  often  quite 
misleading.  Moreover,  because  they  omit  to  take  account 
of  facts  which  are  not  yet  fully  within  our  grasp,  they  are 
frequently  far  from  convincing.  Still  further,  many  of  the 
questions  discussed  at  great  length  have  exceedingly  Httle 
to  do  with  data  of  the  spiritual  order,  whereas  Comparative 
Religion  limits  itself  exclusively  to  the  historical  validity 
and  interaction  of  factors  of  that  character.^  Finally,  it 
must  not  be  overlooked  that,  while  Comparative  Religion 
is  unalterably  opposed  to  the  acceptance  of  inferences  as 
valid  substitutes  for  verifiable  evidence.  Anthropology — and 
especially  Prehistoric  Anthropology — is  often  restricted  by 
conditions  which,  for  the  time  being,  render  its  testimony 
quite  worthless  for  purposes  of  exact  and  critical  inquiry. ^ 
That  the  author  himself  recognizes  this  fact  may  be  gathered 
from  the  altered  phraseology  which  he  has  chosen  for  the 
sub-title  of  his  work  ;  he  no  longer  uses  the  words  selected 
for  the  Srst  edition,  viz. '  A  Study  in  Comparative  Religion  ', 
but  has  substituted  the  manifestly  more  accurate  label 
'  A  Stady  in  Magic  and  Religion  '.^ 

Nevertheless,  Professor  Frazer's  treatise  is  rightly  included 
within  the  present  survey.  It  is  included,  first,  because  the 
anthropological  method  of  studying  religion  is  to-day  con- 
spicuously in  the  ascendant.*  In  Great  Britain,  teaching  in 
this  department  is  improving  very  rapidly.  The  purely 
'  administrative  value  '  of  Anthropology,  as  Sir  Richard 
Temple  pointed  out  in  a  recent  Presidential  Address  before 
the  British  Association  for  the  Advancement  of  Science  ^ 
— the  necessity  that  foreign  magistrates  and  judges  and 
governors,  fulfilling  their  duties  in  various  corners  of  the 
globe,  should  possess  an  intimate  knowledge  of  the  habits, 
customs,  and  ideas  that  dominate  those  alien  races  among 

^  Vide  supra,  pp.  7-8.  ^  Vide  supra,  pp.  5-6,  15,  and  infra,  p.  19. 

^  Cf.  Professor  King's  criticism  of  the  distinction  underlying  this  title : 
vide  infra,  pp.  150-1.  *   Vide  supra,  p.  3, 

^  Vide  infra,  pp.  32  f. 

C 


18  ANTHROPOLOGY 

whom  they  Hve — has  imparted  an  entn*ely  new  value  to 
courses  of  expert  training  in  this  subject.  Both  of  the  older 
British  Universities  have  accorded  this  branch  of  inquiry 
considerable  prominence  ;  Oxford  in  particular,  and  espe- 
cially Exeter  College,  have  become  its  zealous  sponsors. 
The  University  of  London  now  confers  the  degree  of  M.Sc.  in 
Anthropology.  An  influential  appeal  has  just  been  made 
to  the  British  Government  to  provide  adequate  financial 
support  for  more  fully  organized  instruction  in  this  depart- 
ment. The  same  tendency  is  manifesting  itself  in  America  ; 
it  is  also  fairly  conspicuous  at  several  centres  on  the  Con- 
tinent, where  the  activity  of  the  anthropological  school  has 
attracted  and  enlisted  some  very  able  advocates.  A  further 
reason  for  singling  out  Sir  James  Frazer's  volumes,  and  for 
allowing  them  so  large  a  measure  of  space,  is  the  fact  that 
The  Golden  Bough  is  undoubtedly  the  most  representative 
modern  publication  of  its  type.  This  immense  piece  of 
research  and  Sir  Edward  Tylor's  earlier  publication  ^  are 
to-day  two  great  landmarks  in  the  anthropological  domain. 
They  cover  the  whole  field  of  this  exacting  study.  In  par- 
ticular, they  have  profoundly  and  permanently  influenced 
students  of  religion  throughout  the  world.  All  sorts  of 
primitive  usages — agricultural  usages,  in  large  part — are 
now  admitted  to  have  possessed  a  spiritual  significance 
which,  until  recently,  remained  wholly  undiscovered. 

At  the  same  time,  it  must  not  be  supposed  or  alleged  that 
this  author's  work  furnishes  us  with  a  concrete  specimen  of 
Comparative  Religion  ;  much  less  must  it  be  labelled  or 
accepted  as  a  systematic  exposition  of  that  science.  For  one 
thing.  Professor  Frazer's  apparent  antagonism  to  belief  in 
certain  details  of  the  Christian  faith  is  very  far  from  being 
characteristic  of  a  genuine  embodiment  of  Comparative 
Religion.2  Ancient  sanctions,  even  though  misplaced,  must 
never  ruthlessly  be  assailed  and  ridiculed  and  (if  possible) 

^  Of.  Edward  B.  Tylor,  Primitive  Culture.  2  vols.  London,  1871.  [4th 
edition,  1903.] 

*  Vide  infra,  pp.  513  and  516  f.  Happily  this  defect  is  considerably  less 
in  evidence  in  the  third  edition. 


FRAZER,  The  Golden  Bough  19 

overturned  ;  least  of  all  ought  such  an  attempt  to  be  made 
by  one  who  is  often  compelled  to  speak  on  behalf  of  his  own 
speciality  with  manifest  hesitancy  and  uncertainty.  But 
the  most  serious  fault  of  this  work,  regarded  as  a  scientific 
treatise,  is  its  readiness  to  harbour  and  give  currency  to 
a  multitude  of  mere  conjectures.  The  late  Andrew  Lang, 
when  criticizing  Professor  Frazer  on  one  occasion,  bluntly 
expressed  the  opinion  that  '  Hypotheses,  based  on  reports 
about  the  religions  of  savage  races,  are  not  regarded  as 
evidence  within  the  sphere  of  practical  theology  '.  He  was 
right.  In  any  and  every  science,  proofs  (not  brilliant  guesses) 
are  the  real  demand  of  the  hour. 


EELIGIONS,  MGEURS  ET  LEGENDES.  Essais  d'ethno- 
GEAPHiE  ET  DE  LiNGuiSTiQUE,  par  Amold  Van  Gennep, 
Professeur  d'Histoire  Comparee  des  Civilisations  et 
d'Ethnographie  a  I'Universite  de  Neuchatel.  5  vols. 
Paris  :  Mercure  de  France,  1908-1914.  Pp.  317,  318, 
268,  272,  and  218.     Each  volume,  Fr.  3.50. 

This  author,  if  his  own  preference  w^re  consulted,  would 
undoubtedly  have  been  placed  among  selected  writers  on 
Ethnology.^  The  subject-matter  of  these  essays,  on  the 
other  hand,  fully  warrants  the  decision  that  they  ought  to  be 
dealt  with  here. 

Professor  A.  van  Gennep — founder  and  editor  of  the  Bevue 
d'Ethnogra'p'hie  et  de  Sociologie,  and  President  of  the  '  Euro- 
pean Folklore '  section  of  the  Institut  Ethnographique 
International  de  Paris — is  one  of  the  most  diligent  and 
aggressive  agents  through  whom  Anthropology  and  Ethno- 
graphy are  to-day  effectively  furthering  the  interests  of 
Comparative  Religion.  Alert,  inquisitive,  not  easily  turned 
aside  from  any  quest  he  once  deliberately  undertakes,  he  is 
many-sided  in  his  interests  and  aims.  He  has  enjoyed  the 
advantage  of  meeting  familiarly  with  scholars  in  many  lands  ; 

^  Vide  infra,  pp.  35  f. 
C2 


20  ANTHROPOLOGY 

for  he  has  travelled  widely,  has  lived  and  taught  in  Eussia, 
has  lectured  in  various  European  Universities,  and  has 
recently  been  elected  to  occupy  a  professor's  chair  in  the 
University  of  Neuchatel.  During  all  these  years  his  pen  has 
been  busy  ;  and,  as  it  has  been  guided  by  a  rapid  and  incisive 
writer,  his  books  have  everywhere  been  much  in  demand. 
Les  Rites  de  Passage,  brilliant  and  suggestive,  gained  for  him 
speedily  the  recognition  due  to  an  author  of  insight,  skill  and 
courage.  It  is  important  to  state,  further,  that — in  the  book 
just  specified,  as  also  in  those  which  we  are  now  to  review^ — 
Professor  van  Gennep  presents  the  results  of  his  investiga- 
tions into  the  origin  and  meaning  of  Totemism,  a  subject  to 
which  he  has  devoted  many  years  of  exacting  and  penetra- 
tive inquiry. 

The  successive  volumes  of  Religions,  Mceurs  et  Legendes 
are  made  up  of  articles  which,  already  published  in  some  of 
the  leading  French  reviews,  have  been  retouched  and  care- 
fully brought  up  to  date.  They  deal  with  many  themes, 
— Druidism,  the  astral  interpretation  of  myths  and  legends, 
the  historic  value  of  Folklore,  etc.  etc.  They  are,  however, 
especially  timely  and  interesting  because  of  the  light  they 
throw  upon  Totemism.  To  that  single  point,  accordingly, 
we  shall  confine  our  attention.^ 

Turn  at  once  to  what  Professor  van  Gennep  has  to 
say  upon  this  topic  in  the  first  and  second  chapters  of 
volume  ii.  The  latter  of  these  sketches  appeared  originally 
in  a  well-known  metropolitan  journal.^  It  provides  an  ad- 
mirable epitome  of  the  results  already  achieved  by  w^orkers 
in  this  field, — by  Eenel  on  behalf  of  Italian  Totemism,  by 
Sir  Laurence  Gomme  and  S.  Eeinach  on  behalf  of  Celtic 
Totemism,  by  Eobertson  Smith  on  behalf  of  Semitic 
Totemism,  by  Lang  and  Farnell  and  de  Visser  on  behalf  of 
Greek  Totemism,  by  Loret   and  Amelineau  on  behalf  of 

^  Cf.,  for  a  very  full  discussion  of  this  theme,  Semaine  d'ethnologie  reli' 
gieuse,  1912,  pp.  225-78  :   vide  infra,  pp.  422  f. 

^  Cf.  Revue  de  VJiistoire  des  religions,  vol.  Iviii,  pp.  34-76  :  vide  infra, 
p.  488. 


GENNEP,  Religions,  Moeurs  et  Legendes  21 

Egyptian  Totemism,  by  Spencer  and  Gillen  and  Howitt  and 
Strehlow  on  behalf  of  Australian  Totemism,  by  Haddon  and 
Wichmann  and  Parkinson  on  behalf  of  Totemism  in  New 
Guinea,  by  Kisley  and  Gait  on  behalf  of  Indian  Totemism, 
by  Powell  and  a  large  group  of  writers  on  behalf  of  North- 
American  Totemism.  It  will  be  seen  that  the  survey  is 
conducted  upon  very  modern  and  comprehensive  lines. 

The  disposition  to  exalt  the  Totem  to  a  divine  status,  and 
to  accord  it  a  markedly  conspicuous  place  in  the  study  of 
religion,  is  now  generally  discredited.  Kobertson  Smith 
must  bear  some  of  the  blame  for  defending  and  propagating 
a  serious  aberration  which  at  last,  happily,  has  been  got  rid 
of.  Furthermore,  as  the  result  of  a  closer  acquaintance  with 
the  history  and  habits  of  primitive  races  in  Australia,  belief 
in  the  alleged  universality  of  this  cult  has  now  practically 
been  abandoned. 

Professor  van  Gennep  finds  much  that  is  worthy  of  praise 
in  the  pioneer  anthropological  work  of  Marillier  and  Lang. 
He  criticizes  somewhat  sharply  the  earlier  investigations  of 
Professor  Frazer,^  while  commending  sundry  changes  intro- 
duced by  that  teacher  into  the  later  expositions  of  his  theory .^ 
He  has  much  fault  to  find  with  Jevons,^  and  Eenel ;  *  but 
he  joins  issue  with  Toutain,^  and  Eeinach,^  in  an  especially 
vigorous  way.  He  strenuously  denies  the  conclusion  that 
'  tous  les  peuples,  dans  tous  les  pays  du  globe,  ont  passe 

^   Vide  supra,  p.  19. 

^  Cf.  James  G.  Frazer,  Totemism.  Edinburgh,  1887.  Republished,  after 
revision  and  expansion  into  4  vols,  as  Totemism  and  Exogamy.  London, 
1910.    Vide  also  his  article  in  the  Encyclopoedia  Britannica  (10th  edition). 

^  Cf.  Frank  B.  Jevons,  An  Introduction  to  the  History  of  Religion.  London, 
1896.  [6th  edition,  1914.]  MarilUer's  criticism  of  Dr.  Jevons's  theory  of 
Totemism  {cf.  '  La  Place  du  totemisme  dans  revolution  religieuse '  in  the 
JRevue  de  Vhistoire  des  religions,  vol.  xxxvi,  pp.  208-53  and  321-69,  and 
vol.  xxxvii,  pp.  204-33,  and  345-404)  is  simply  unanswerable. 

*  Cf.  Charles  Renel,  Cultes  militaires  de  Rome  :  Les  Enseignes.  Paris, 
1903. 

^  Cf.  Jules  Toutain,  Etudes  de  mythologie  et  d'histoire  des  religions 
■antiques,  pp.  56-80  :  vide  infra,  pp.  361  f. 

*  Cf.  Salomon  Reinach,  Cultes,  mythes  et  religions,  vol.  i,  pp.  30-78 : 
vide  infra,  pp.  28  f. 


22  ANTHKOPOLOGY 

par  le  totemisme  '.^  He  denies  with  equal  confidence  the 
affirmation  that  Totemism  must  be  accepted  as  the  primitive 
type  of  religion.2  He  holds,  on  the  contrary,  that  Totemism 
— in  so  far  as  we  at  present  understand  it — is  demonstrably 
a  very  complicated  problem.  A  large  number  of  factors, 
exceedingly  varied  in  their  complexion  and  influence,  have 
plainly  entered  into  it.  Professor  van  Gennep,  who  is  sane 
and  discreetly  cautious  in  formulating  his  judgements,  is  of 
the  opinion  that  Totemism  is  a  '  systeme  a  la  fois  magico- 
religieux  et  social  '.^ 

This  author  is  likewise  quite  out  of  accord  with  Professor 
Toutain's  shyness  in  summoning  to  his  aid  the  resources 
of  the  comparative  method.*  The  latter  half  of  volume  v 
is  devoted  to  a  very  interesting  series  of  '  etudes  sur 
des  precurseurs  en  France,  au  xviii®  siecle,  de  la  methode 
comparative  ou  ethnographique '.  Having  drawn  up  a 
chronological  table  of  authors,  beginning  with  Natalis  and 
ending  with  Dulaure,  successive  chapters  are  allotted  to 
Lafitau,  Montesquieu,  Eousseau,  Voltaire,  Goguet,  De 
Brosses,  Boulanger,  and  Dupuis.  The  honour  of  intro- 
ducing the  comparative  method  is  awarded  to  Lafitau, 
with  De  Brosses  as  a  close  second.  But  to  this  matter 
reference  may  more  conveniently  be  made  in  a  subsequent 
connexion.^ 


^  C/.  vol.  ii,  p.  81.  Professor  Frazer  does  not  defend  the  theory  of  a 
universal  diffusion  of  Totemism  {cf.  Preface  to  the  2nd  edition  of  The  Golden 
Bough,  p.  xxiii),  although  MM.  Hubert  and  Mauss  entertain  a  contrary 
opinion  :   vide  infra,  p.  308  f. 

^  Cf.  George  Foucart,  Histoire  des  religions  et  methode  comparative, 
pp.  li  f.,  for  a  similar  discrediting  criticism  :  vide  infra,  pp.  342  f.  Or 
cf.  Principal  Carpenter  :  '  Totemism  cannot  be  established  as  the  typical 
form  of  "Primitive  Religion".'  {Comparative  Beligion,  p.  56.)  Or  cf. 
Mr.  Lang  :   vide  infra,  p.  29. 

*  Cf.  vol.  ii,  p.  75.  Dr.  Soderblom  is  of  opinion  that  '  Der  Totemismus 
ist  als  solcher  keine  Religion,  sondern  eine  Art  sozialer  Bildung  '  {Tiele's 
Kompendinm  der  Eeligionsgeschichte,  [4th  edition,  1912],  p.  35.)  Frederic- 
Bouvier  presents  an  excellent  general  survey  of  recent  literature  on  Totemism 
in  Becherches  de  science  religieuse,  vol.  iv,  pp.  412-42  :   vide  infra,  p.  487. 

*  Vide  infra,  pp.  361  f. 
^   Vide  infra,  p.  344  f. 


HARTLAND,  Ritual  and  Belief  23 

KITUAL  AND  BELIEF.  Studies  in  the  History  op 
Keligion,  by  Edwin  Sidney  Hartland.  London : 
Williams  and  Norgate,  1914.     Pp.  xiv.,  352.     IO5.  Qd. 

At  the  third  International  Congress  for  the  History  of 
Keligions,  held  in  Oxford  in  1908,  no  paper  led  to  a  more 
animated  discussion  at  the  time,  and  to  a  more  strenuous 
subsequent  controversy,  than  the  Presidential  Address 
delivered  by  Mr.  Hartland  before  members  of  the  Section 
devoted  to  '  Eeligions  of  the  Lower  Culture'.^  The  still- 
unsettled  question  of  the  primitive  relations  of  magic  and 
religion  was  once  more  raised  and  debated.  Professor 
Frazer  teaches  in  The  GoldenBough,^  as  all  students  are  aware, 
that  magic  invariably  precedes  religion.  He  holds  that  the 
employment  of  magic  is  an  attempt  to  utilize  natural  (or 
supernatural)  forces,  for  effecting  certain  ends, — such  as 
the  greater  fruitfulness  of  the  soil,  the  thwarting  of  evil, 
the  death  of  one's  enemies,  etc.  etc. ;  it  is  only  when  it 
comes  to  be  discovered  by  savage  peoples  that  magic  fails 
very  often  to  secure  its  purpose  that  an  appeal,  however 
blind  and  crude,  is  made  to  higher  and  more  spiritual  powers. 
Mr.  Lang,  on  the  other  hand,  held  that  religion  antedates 
magic, — the  belief  in  a  '  relatively  Supreme  Being '  emerging 
always  at  a  very  early  period  among  even  the  most  uncivi- 
lized races.  By  and  by,  that  belief  tends  to  become  obscure, 
being  buried  beneath  a  great  weight  of  animistic  specula- 
tions. Mr.  Hartland,  ever  fertile  in  ideas,  had  his  own  theory 
to  advance,  '  quite  different  from  either  of  those  previously 
mentioned.  I  refer  to  the  theory  which  lays  primary  em- 
phasis on  two  factors,  viz.  the  sense  of  personality  and  the 
sense  of  mystery  '.^  He  held,  accordingly,  that  magic  and 
religion  spring  from  the  same  root  ;  from  the  lowest  stage  of 
culture  to  the  highest,  they  may  be  described  as  insepar- 

1  Cf.  Transactions,  vol.  i,  pp.  21-32.     2  vols.     Oxford,  1908. 
*   Vide  supra,  pp.  12  f. 

^  Cf.  Transactions,  vol.  i,  p.  27.     Vide  also  his  Presidential  Address  before 
the  Anthropological  Section  of  the  British  Association  Meeting  in  1906. 


24  ANTHROPOLOGY 

able  '.^  At  the  same  time,  while  he  admits  that  a  uniformly 
early  belief  in  the  efficacy  of  ritual  has  resulted  in  some 
instances  from  the  antecedent  dominance  of  magic,  the  data 
brought  forward  by  those  who  contend  that  religion  appeared 
equally  early  cannot  successfully  be  refuted.  The  satis- 
factory solution  of  this  problem  apparently  lies  in  the  future. 
Instead  of  contending  that  magic  is  the  earliest  form  which 
religion  invariably  takes,  or  that  religion  in  every  community 
is  older  than  magic,  or  that  the  two  are  '  twins  which 
come  into  being  at  the  same  time  and  have  always  existed 
together  ',2  it  is  safer  to  admit  that,  thus  far,  the  evidence 
available  is  conflicting  and  insufficient.^ 

In  an  earlier  work  *  Mr.  Hartland  devotes  himself  con 
amove  to  the  solution  of  another  practical  inquiry.  Those 
who  have  read  his  wonderful  Perseus  ^  will  not  need  to  be 
urged  to  procure  its  successor,  a  work  which  embodies  a  piece 
of  honest,  timely,  and  brilliant  investigation.  Indeed,  the 
latter  treatise  may  be  regarded  as  a  sort  of  sequel  to  the 
earlier  one,  to  which  the  reader  is  repeatedly  referred.  Like 
Professor  Frazer,  Mr.  Hartland  has  a  singular  fondness  and 
capacity  for  discovering  and  linking  together  a  quite  bewil- 
dering array  of  odd  yet  relevant  facts  and  fancies.  Dealing 
in  great  fullness  with  the  question.  What  is  the  origin  of 
Father-right  and  Mother-right  among  primitive  peoples  in 
all  lands  ?  Mr.  Hartland  brings  forward  another  new  theory, 

*  Cf.  ibid.,  p.  29.  As  Professor  Foucart  puts  it  :  '  Magie,  religion,  science 
rudimentaire  sont  nees  en  meme  temps  .  .  .  C'est  beaucoup  plus  tard  qu'on 
s'est  avise  de  les  distinguer.'  {Histoire  des  religions  et  methode  comparative, 
p.  224  :  vide  infra,  pp.  342  f.).  Professor  Leuba  maintains  however  that, 
while  the  primary  forms  of  magic  probably  antedated  religion,  '  they  are 
different  in  principle  and  independent  in  origin'  {The  Psychological  Origin 
and  the  Nature  of  Religion,  p.  48).  '  Magic  and  religion  combine,  but  never 
fuse  '  {ibid.,  p.  65).  Vide  infra,  pp.  151  f.  Vide  also  Robert  R.  Marett  on 
*  Magic  or  Religion  ?  '  in  The  Edinburgh  Review,  pp.  389-408.  London, 
April  1914. 

*  Cf.  The  Athenceum,  p.  118.     London,  August  3,  1907. 
'  Vide  supra,  p.  17,  and  infra,  pp.  25,  64-5,  67,  etc. 

*  Cf.  Divine  Paternity.  The  Myth  of  Supernatural  JBirth  in  relation  to 
the  history  of  the  Family.     2  vols.     London,  1909-1910. 

^  Cf.  The  Legend  of  Perseus.     3  vols.     London,  1894- 189G. 


HARTLAND,  Ritual  and  Belief  25 

and  defends  it  with  conspicuous  ability.  The  defect  of  this 
work  lies  in  the  fact  that  it  carries  its  contention  too  far. 
The  old  individualism  needed  indeed  to  be  broadened  by 
the  recognition  of  a  co-existent  socialism  ;  accordingly, 
Mr.  Hartland's  suggestions  have  not  been  advanced  in  vain. 
It  is  a  mistake,  however,  to  contend  that  Mother-right 
always  asserted  itself  first,  and  invariably  claimed  and 
secured  the  foremost  place.  In  all  probability.  Father-right 
has  always  been  acknowledged,  and  has  been  held  in  honour 
along  with  Mother-right  from  the  earliest  times. 

Mr.  Hartland's  latest  book  deals  afresh,  in  the  light  of  the 
most  recent  discussion,  with  the  problem  of  the  early  associa- 
tion of  magic  with  religion.  The  sub-title  of  the  volume  is 
a  little  misleading  ;  it  would  be  more  exact  to  call  it '  Studies 
in  the  History  of  Primitive  Religion  '.  For  it  is  exclusively 
as  an  anthropologist  that  Mr.  Hartland  writes  ;  his  exposi- 
tion has  to  do  with  the  dim  and  conjectural  beginnings  of 
religion,  as  it  gradually  emerges  into  being.  '  The  following 
essays  ',  he  says,  '  are  intended  ...  as  a  humble  contribu- 
tion to  the  discussion.  They  .  .  .  seek  to  express  some  of 
the  results  of  a  study  of  the  phenomena,  from  the  point  of 
view  of  one  who  has  been  convinced  that  the  emotions  and 
the  imagination  .  .  .  have  had  at  least  as  much  to  do  with 
the  generation  of  religious  practices  and  beliefs  as  the  reason, 
and  that,  for  the  form  they  may  have  assumed,  physical, 
social,  and  cultural  influences  must  be  held  accountable.'  ^ 

The  opening  essay,  entitled  '  The  Relations  of  Religion 
and  Magic  ',  will  recall  to  many  the  Presidential  Address 
— already  referred  to  ^ — of  which  it  is  an  elaborate  expansion. 
This  study  covers  one  hundred  and  sixty  pages  of  the  book. 
Some  of  the  other  essays  have  also  previously  been  printed, 
but  they  likewise  have  carefully  been  revised.  The  par- 
ticular instances  of  ritual  or  belief,  here  quoted,  are  very 
effectively  stated  and  explained.  A  good  Index,  and  an 
exceedingly  serviceable  Bibliographical  List,  complete  this 
excellent  volume. 

^  C/.  pp.  xiii-xiv.  *  Vide  supra,  p.  23. 


26  ANTHROPOLOGY 

PEIMITIYE  RELIGION,  von  Nils  Martin  Persson  Nilsson, 
Professor  der  Klassischen  Archaologie  an  der  Uni- 
versitat  Lund.  (Religionsgeschichtliche  Volksbiicher.) 
Tiibingen :  J.  C.  B.  Mohr,  1911.     Pp.  124.     M.  1. 

Compact  and  to  the  point,  this  booklet  is  well  worthy  of 
a  place  in  the  excellent  popular  series  to  which  it  belongs. 

The  writer — already  widely  known  through  an  earlier 
publication,^  and  a  voluminous  author  and  reviewer — en- 
tirely agrees  with  Dr.  Marett  ^  in  believing  that  a  pre- Animistic 
stage  in  the  growth  of  religious  conceptions  must  now 
frankly  be  conceded.  Long  before  there  can  be  any  conscious 
assignment  of  a  *  spirit '  to  innumerable  animate  or  inanimate 
objects,  early  man  must  be  admitted  to  have  found  often  in 
trees  and  stones  and  similar  visible  things  a  suggestion  of 
the  existence  of  some  Higher  Power.  This  author  further 
holds  that  Fetishism,  counter  to  the  general  opinion,  is  also 
a  pre- Animistic  phase  of  man's  religious  development.  Of 
course,  as  Dr.  Nilsson  is  careful  to  point  out,  primitive 
religion — as  all  subsequent  religion — is  traceable  to  some- 
thing in  man  himself.  The  fact  of  faith  is  due,  ultimately, 
to  a  psychological  root ;  ^  it  is  because  of  this  fact  that 
religion  is  inevitable  and  universal. 

The  existence  of  this  psychological  factor  in  man  having 
been  established,^  the  writer  goes  on  to  show  how  it  has 
manifested  itself  in  various  primitive  cults,  each  possessing 
its  appropriate  ritual  and  priesthood,  its  mysteries  and 
myths,  and  all  the  multifarious  paraphernalia  of  a  gradually 
unfolding  system  of  belief  and  worship.  In  his  attempt  to 
indicate  the  successive  steps  in  this  process,  the  author  is 
markedly  successful ;  he  is  plainly  abreast  of  all  that  has 
recently  been  written  upon  this  subject.  His  brief  exposi- 
tions cover  Tier-  und  Pflanzenkultus,  Die  Entstehung  des 
Polytheismus,    Menschenkultus,    Grab-    und    Seelenkultus, 

^  CJ.  Griechische  Feste.     Leipzig,  1906.  '   Vide  infra,  p.  33. 

'  Cf.  Stanley  A.  Cook,  The  Foundations  of  Religion  :  vide  infra,  pp.  143  L 
*  Cf.  pp.  5-22. 


NILSSON,  Primitive  Religion  27 

Opfer  und  Gebet,  Zauberer  und  Priester,  Geheimbiinde  und 
Mysterien,  and  Die  Mythen.  His  condensed  Bibliographies 
will  no  doubt  prove  very  serviceable. 

Taken  as  a  whole,  this  sketch  will  admirably  fulfil 
its  purpose.  It  is  very  heartily  commended  to  all  who 
desire  a  competent  conspectus  of  a  complex  and  often  very 
perplexing  subject. 


ESSAYS  AND  STUDIES.  Presented  to  William  Eidge- 
WAY  ON  HIS  Sixtieth  Birthday,  edited  by  Edmund 
Crosby  Quiggin.  Cambridge  :  The  University  Press, 
1913.    Pp.  XXV.,  656.     £1  5s. 

The  distinguished  Professor  of  Archaeology,  and  Bereton 
Keader  on  Classics  in  the  University  of  Cambridge,  was  well 
entitled  to  the  honour  which  his  colleagues  and  friends 
recently  bestowed  upon  him.  His  sixtieth  birthday  occurred 
on  August  6,  1913  :  and,  fitly  to  commemorate  that  event,, 
as  well  as  to  manifest  the  high  regard  in  which  Dr.  Eidgeway 
is  universally  held,  this  imposing  volume,  with  its  represen- 
tative group  of  learned  original  articles,  was  prepared  by 
willing  and  skilful  hands.  It  is  a  pleasant  thing  to  observe 
that  a  custom,  admirable  in  itself  and  often  most  fruitful  in 
its  issues,  is  ceasing  to  be  the  reward  exclusively  of  prominent 
scholars  on  the  Continent. 

The  contents  of  this  book,  exceedingly  varied,  are  classified 
under  three  headings,  viz.  Classics  and  Ancient  Archaeology,. 
Medieval  Literature  and  History,  and  Anthropology  and 
Comparative  Eeligion.  On  account  of  its  possessing  this. 
final  subdivision,  this  work  demands  appropriate  notice  in 
the  present  survey. 

Probably  it  is  the  first  time  in  England  that  Comparative 
Eeligion  has  gained  formal  recognition  in  a  general  work 
of  this  kind.  That  recognition  is  not  only  significant,  but 
it  is  accorded  to  studies  that  are  among  the  best  which 
this  miscellaneous  volume  contains.     It  goes  without  saying. 


28  ANTHROPOLOGY 

that  much  of  the  material  thus  furnished  is  admittedly 
provisional  and  imperfect ;  it  is  intended  to  serve  as  a 
stepping-stone  to  something  more  satisfying  rather  than  as 
a  foundation  which  is  to  be  regarded  as  fixed  and  final.  Even 
so,  these  papers  possess  much  value.  Three  of  them  deserve 
special  mention,  viz.  the  study  entitled  '  The  Serpent  and 
the  Tree  of  Life  ',  by  Sir  James  Frazer, — suggestive,  some- 
times whimsical,  and  often  far  from  convincing  ;  a  careful 
and  lengthy  discussion  on  '  The  Evolution  and  Survival 
of  Primitive  Thought ',  by  Mr.  Stanley  A.  Cook ;  and  an 
essay  on  '  Ancient  Egyptian  Beliefs  in  Modern  Egypt ', 
by  Dr.  Charles  G.  Seligmann,  Lecturer  on  Ethnology  in  the 
University  of  London. 


CULTES,  MYTHES  ET  RELIGIONS,  par  Salomon 
Reinach,  Professeur  a  I'Ecole  du  Louvre.  4  vols.  In 
progress.  Paris  :  Ernest  Leroux,  1905-1912.  Pp.  vii., 
468,  xviii.,  468,  vii.,  540,  and  v.,  508.  Each  volume, 
Fr.  7.50. 

Although  the  major  part  of  this  work  was  issued  several 
years  ago,  it  would  be  unpardonable  to  omit  it  from  the 
present  survey.  These  engaging  essays  are  still  in  course  of 
pubhcation,  and  it  is  a  universal  hope  that  they  may  long 
continue  to  appear.  Moreover,  it  happens  that  a  portion  of 
this  comprehensive  treatise  was  recently  presented  to  the 
world  in  an  Enghsh  dress,  and  the  discussions  which  it 
contains  are  now  destined  to  reach  a  wider  literary  con- 
stituency.^ Unhappily,  only  selections  from  the  original 
have  been  translated.  It  is  greatly  to  be  regretted  that 
attention  has  not  expressly  been  drawn  to  the  fact  that  three 
volumes  have  been  condensed  into  one,  that  ninety-eight 
chapters  have  been  reduced  to  fourteen,  and  that  even  these 
fourteen  have  suffered  abridgement  in  various  particulars. 

^  Cf.  Cults,  Myths  and  Religions.     London,  1912.    (Pp.  xiv.,  209.    7<s.  U,) 


REINACH,  Cultes,  MtjtJies  et  Religions  29 

Nevertheless,  even  in  its  curtailed  form,  this  English  version 
furnishes  an  excellent  example  of  modern  French  exploration 
in  the  field  of  Anthropology, — in  so  far,  that  is,  as  such 
researches  are  concerned  with  elucidating  our  knowledge  of 
the  primitive  religious  ideas  of  mankind. 

These  essays,  especially  those  brought  together  in  the 
English  edition  of  this  work,  constitute  Professor  Eeinach's 
well-known  argument  that  Totemism  was  the  primitive 
religion  of  the  race.^  He  cites  the  names  of  various  British 
scholars,  and  confidently  claims  their  support  in  defence  of 
his  theory.  The  authorities  mentioned  are  Tylor,  M'Lennan, 
Lang,  Eobertson  Smith,  Erazer,  and  Jevons.^  But  surely 
he  reckons  without  his  host,  when  he  so  writes.  The  investi- 
gators referred  to  agree  with  him,  no  doubt,  in  many  respects ; 
but  Mr.  Lang  has  made  it  very  plain  that  he  at  least  is  not 
to  be  quoted  among  the  defenders  of  a  primitive  Totemism.^ 
M.  Eeinach's  arguments,  moreover, — considered  purely  in 
themselves — are  not  wholly  satisfying.  If  one  were  to  judge 
by  statements  contained  in  his  Presidential  Address  at 
Oxford,^  they  are  not  altogether  satisfying  to  M.  Eeinach 
himself.  They  are  ingenious,  and  reveal  the  nimbleness 
and  skill  of  a  daring  and  resourceful  leader  ;  but,  after  they 
have  been  patiently  and  impartially  weighed,  they  leave 
very  much  to  be  explained.  To  the  cautious  investigator,  it 
becomes  more  and  more  clear  that  Totemism  has  undergone 
many  changes  in  the  course  of  its  history.  The  very  emergence 
of  Totemism  implies  a  still  earlier  period  of  primitive  exis- 
tence, during  which  the  conception  of  definite  tribal  organ- 
ization could  scarcely  have  asserted  itself.  Whatever  the 
religious  ideas  of  that  generation  may  have  been,  they  cer- 
tainly antedated  the  introduction  and  spread  of  Totemism. 

M.  Eeinach  deals  in  these  pages  with  a  score  of  other  most 
interesting  topics.     His  conclusions  touching  the  origin  of 

^  Vide  supra,  p.  20  f.,  and  infra,  p.  172.  ^  Cf.  p.  xi. 

^  Cf.  articles  in  Man,  The  Athenceum,  etc.  at  various  dates. 

*  Cf.  Transactions  of  the  Third  International  Congress  for  the  History 
of  Religions,  vol.  ii,  p.  118.  Oxford,  1908.  See  also  Cultes,  rmjthes  et 
religions,  vol.  iii,  p.  88. 


30  ANTHROPOLOGY 

prayers  for  the  dead — a  practice  which  he  traces  back  to 
Egypt — will  arrest  the  attention  of  a  multitude  of  readers.^ 
But  the  citation  of  the  single  representative  inquiry,  just 
referred  to,  must  suffice. 

In  not  a  few  particulars,  Professor  Reinach's  intellectual 
activities  continually  remind  one  of  Professor  Frazer.  Both 
are  writers  of  w^ondrous  versatility  ;  like  the  late  Mr.  Lang, 
they  seldom  hesitate  to  express  opinions  upon  practically 
all  subjects,  opinions  which  they  voice  with  the  authority 
claimed  by  recognized  specialists.  Both  are  men  of  scholarly 
instincts,  of  tireless  industry,  and  of  genuine  insight.  Both 
are  sponsors  of  theories  which,  expounded  in  a  rarely  brilliant 
way,  have  won  a  hearing  wholly  denied  to  the  speculations 
of  teachers  who  lack  a  mastery  of  literary  style.  Both  pile 
illustration  upon  illustration,  with  the  object  of  justifying 
some  questionable  proposition ;  M.  Reinach  hurries  us 
breathlessly  in  these  pages  from  Australia  to  Egypt,  from 
Greece  to  Rome,  and  then  to  ancient  Persia  !  Finally,  both 
of  these  investigators  err  in  arousing  against  themselves  a 
needless  antagonism,  amongst  various  groups  of  readers. 
They  alienate  not  a  few  through  adopting  an  attitude  and 
tone  of  superiority  towards  superstitions  which — although 
by  the  majority  outgrown — still  exercise  sway  in  respected 
and  responsible  quarters.^ 

In  many  of  the  main  principles  which  he  defends, 
M.  Reinach  is  undoubtedly  right.  A  study  of  cults,  myths, 
and  religions  conclusively  establishes  his  contentions 
(a)  that  religion  is  a  universal  possession  of  mankind,  and 
(h)  that  religion  is  cultivated  and  developed  under  those 
laws  that  govern  man  in  his  various  social  relationships.  It 
is  here  that  a  system  of  taboos  becomes  gradually  evolved. 


*  Cf.,  in  tho  English  translation,  pp.  105-23. 

2  If  one  mention  only  Roman  Catholic  writers,  mark  the  resentment 
expressed  by  Leonce  de  Grandmaison  on  repeated  occasions  in  Etudes ; 
by  Frederic  Bouvier  in  Becherches  de  science  religieuse,  vol.  i,  pp.  81  f.; 
by  Alfred  Loisy  in  A  propos  d'histoire  des  religions,  pp.  49  f. ;  by  Friediich 
V.  Hugel  in  Eternal  Life,  p.  279,  etc.  etc. 


REINACH,  Cultes,  MyiJies  et  Religions  31 

M.  Reinach  is  mistaken,  however,  in  believing  that  a  study 
of  Totemism  provides  the  clue  which  will  inevitably  guide 
us  into  the  presence  of  the  very  earliest  form  of  primitive 
religious  belief, — as  mistaken  as  Professor  Frazer,  when  the 
latter  declares  that  '  the  absolutely  primary  form  of  religion 
is  that  to  which  we  give  the  name  of  magic  '.^  In  the  field 
of  Social  Anthropology,  he  does  not  stand  prominent  as  an 
original  investigator.  He  exhibits  marked  originality  at 
times  ;  but,  by  his  own  confession,  he  chiefly  discharges  in 
this  domain  the  functions  of  a  skilful  interpreter.  He  is  the 
eloquent  popularizer  of  theories  advanced  in  other  quarters, 
particularly  in  England  ;  these  he  has  made  widely  known, 
in  a  somewhat  elaborated  form,  all  over  the  European 
continent.  His  books  may  be  counted  by  the  score  ;  and 
they  will  never  lack  readers,  so  long  as  delicacy  of  touch  and 
brilliancy  of  literary  style  continue  to  exercise  their  subtle 
and  resistless  charm. 


L'ORIGINE  DES  RELIGIONS.  Etude  d'histoire  com- 
PARBE  DES  RELIGIONS,  par  PieiTe  Reuter,  Professeur  de 
Religion  a  I'Ecole  Industrielle  et  Commercialede Luxem- 
bourg. Luxembourg:  C.Praum,  1912.  Pp.57.  [Not 
published  separately.] 

L'Ecole  Industrielle  et  Commerciale  de  Luxembourg 
embodied  this  very  excellent  paper  by  Professor  Reuter  in 
the  official  Programme  which  it  published  at  the  close  of  the 
academic  year  1911-1912. 

It  is  not  easy  to  classify  satisfactorily  this  brief  exposition. 
It  is  put  forward  as  '  A  Study  in  the  Comparative  History 
of  Religions  ',  and  therefore  might  seem  to  belong  to  the 
'  Transition  '  period.^  But  it  is  also,  and  especially,  a  com- 
pendious study  of  '  The  Origin  of  Rehgions  '.  This  title 
depicts  its  real  aim  and  scope.     At  the  close  of  a  brief  general 

^  Cf.  The  Magic  Art  and  the  Evolution  of  Kings,  vol.  i,  pp.  233  f. :  vide 
supra,  pp.  6-7,  23,  etc.  ^   Vide  infra,  pp.  323  f. 


32  ANTHROPOLOGY 

Introduction,  the  writer  deals  in  three  successive  chapters 
with  (1)  Henotheism,  (2)  Animism,  including  Fetishism, 
Totemism,  and  The  Theory  of  Taboo,  and  (3)  Pre- Animism, 
including  Naturism,  Magic,  and  Theism. 

It  has  already  been  shown  that  Comparative  Religion, 
rightly  understood,  has  really  nothing  to  do  with  the  ques- 
tion of  origins. 1  This  booklet  plainly  belongs  to  the  depart- 
ment of  Anthropology.  It  is  a  carefully  written  exposition* 
It  is  compact  yet  fully  documented,  and  is  supplied  with  an 
excellent  Bibliography. 

Professor  Renter  hopes  soon  to  publish  this  paper,  along 
with  one  or  two  others,  in  a  volume  which  he  is  preparing 
for  the  press.  His  book  will  be  welcomed  by  serious  students 
not  less  than  by  those  more  general  readers  whom  he  keeps 
especially  in  view. 


ANTHROPOLOGY.  A  Pkactical  Science,  by  Richard 
Carnac  Temple.  London  :  George  Bell  and  Sons,  1914. 
Pp.  96.     Is. 

This  interesting,  timely,  and  well-balanced  discussion  is 
made  up  of  four  Addresses,  delivered — three  of  them  during 
1913 — on  as  many  notable  occasions.  All  of  these  papers 
have  a  single  aim  in  view,  viz.  the  statement  and  enforce- 
ment of  the  utilitarian  aspects  of  Anthropology.  Many 
pursue  this  study  as  if  it  were  a  purely  theoretical  branch  of 
inquiry,  and  are  entirely  satisfied  if  they  can  widen  appre- 
ciably the  boundaries  of  human  knowledge ;  Sir  Richard 
Temple  is  exclusively  concerned,  for  the  time  being,  with 
demonstrating  its  capabilities  when  viewed  as  a  strictly 
practical  science. 

The  scope  of  this  little  volume  is  best  indicated  by  quoting 
the  titles  of  its  four  successive  chapters,  viz.  '  The  Adminis- 
trative Value  of  Anthropology  ', '  Suggestions  for  a  School  of 
AppHed  Anthropology  ',  '  The  Practical  Value  of  Anthro- 

^   Vide  supra,  p.  7. 


TEMPLE,  Anthropologij  33 

pology  ',  and  '  The  Value  of  a  Training  in  Anthropology  for 
the  Administrator,  with  special  reference  to  Candidates 
for  the  Indian  Civil  Service  '.  The  first  and  second  papers 
were  read  at  the  meeting  of  the  British  Association 
held  at  Birmingham  in  1913,  while  the  other  two  were 
read  respectively  at  Cambridge  and  Oxford.  The  author's 
purpose  has  most  effectively  been  accomplished. 


SUPPLEMENTARY  VOLUMES 

RELIGIOUS  CULTS  ASSOCIATED  WITH  THE  AMAZONS, 
by  Florence  Mary  Bennett.  New  York  :  The  Columbia 
University  Press,  1912.     Pp.  79.     $  1.25. 

DER     STERBENDE     UND     AUFERSTEHENDE     GOTT- 

HEILAND    IN    DEN    ORIENTALISCHEN  ReLIGIONEN,  UND  IHR 

Verhaltnis  zum  Christentum,  von  Martin  Briickner. 
(Religionsgeschichtliche  Volksbiicher.)  Tiibingen  :  J.  C.  B. 
Mohr,  1908.     Pp.  48.     Pf.  50. 

MYTHES  ET  L^GENDES.  JEtude  sur  l'origine  et  l'evolu- 
TioN  des  croyances  religieuses  par  la  comparatson  des 
textes  originaux,  par  ^douard  Danson.  Paris  :  Marcel 
Riviere  et  C^e,  1914.     Fr.  15. 

LA  MAGIE  DANS  L'INDE  ANTIQUE,  par  Victor  Henry. 
Paris  :   ]Emile  Nourry,  1911.     Pp.  286.     Fr.  3.50. 

HANDBUCH  DER  ALTORIENTALISCHEN  GEISTESKUL- 
TUR,  von  Alfred  Jeremias.  Leipzig  :  J.  C.  Hinrichs,  1913. 
Pp.  xvi.,  366.     M.  10. 

ANTHROPOLOGY,  by  Robert  Ranulph  Marett.  (The  Home 
University  Library  of  Modern  Knowledge.)  London  : 
WilUams  and  Norgate,  1912.     Pp.  256.     Is. 

THE  THRESHOLD  OF  RELIGION,  by  Robert  Ranulph 
Marett.  London :  Methuen  and  Company,  [2nd  edition, 
revised  and  enlarged],  1914.     Pp.  256.     55. 

D 


34  ANTHROPOLOGY 

THE  INFANCY  OF  EELIGION,  by  David  Cymmer  Owen. 
(The  S.  Deiniol's  Series.)  London:  Humphrey  Milford,  1914. 
Pp.  vii.,  143.     35.  6d.  . 

LA  FORCE  MAGIQUE.  Du  mana  des  primitifs  au  dynamisme 
SCIENTIFIQUE,  par  Pierre  Saintyves.  (Collection  Science  et 
Magie.)     Paris  :   jSmile  Nourry*  1914.     Pp.  136.     Fr.  4. 

DIE  UROFFENBARUNG  ALS  ANFANG  DER  OFFEN- 
BARUNGEN  GOTTES,  von  Wilhelm  Schmidt.  Kempten  : 
J.  Kosel,  1913.     Pp.  vii.,  159.     M.  1.50. 

DIE  RELIGION  DER  EWEER  IN  SUD-TOGO,  von  Jakob 
Spieth.    Leipzig  :  J.  C.  Hinrichs,  1911.    Pp.  xvi.,  316.    M.  10. 

DIE  RELIGION  DER  BATAK.  Em  Paradigma  fur  ani- 
MiSTiscHE  Religionen  DES  Indischen  Archipels,  von 
Johann  Warneck.  Leipzig  :  J.  C.  Hinrichs,  1909.  Pp.  136. 
M.  5. 

DER  TIERKULT  DER  ALTEN  AGYPTER,  von  Alfred 
Wiedemann.  (Der  Alte  Orient.  14.  Jahrgang,  Heft  1.) 
Leipzig  :   J.  C.  Hinrichs,  1912.     Pp.  32.     Pf.  60. 


ETHNOLOGY 

The  line  of  demarcation  between  Anthropology  and 
Ethnology — or,  as  most  French  and  other  continental 
writers  would  prefer  to  say,  between  Anthropology  and 
Ethnography — is  not  always  clearly  drawn.  Accordingly, 
it  is  sometimes  difficult  to  assign  a  given  volume,  off-hand, 
to  either  of  these  categories  in  preference  to  the  other.^ 
Professor  Pettazzoni's  book,  cited  on  a  subsequent  page,^ 
might  quite  fitly  have  been  placed  under  Anthropology.  In 
like  manner,  the  second  entry  in  the  following  list  might 
suitably  have  been  included  under  the  same  subdivision  ; 
for  Dr.  Farnell,  in  all  his  published  work,  reveals  instinctively 
the  attitude  and  methods  of  a  student  of  Anthropology. 
Professor  Chadwick  would  prefer,  apparently,^  to  stand 
associated  also  with  that  department.  Much  of  Professor 
Frazer's  great  treatise,^  on  the  other  hand,  belongs  properly 
to  Mythology^  or  to  Folklore.  In  a  similar  way.  Professor 
van  Gennep,  while  he  has  made  many  valuable  contributions 
to  Anthropology,®  writes  for  the  most  part  as  a  representa- 
tive exponent  of  Ethnology. 

There  is  abundant  reason,  however,  for  emphasizing  the 
distinctive  character  of  each  of  these  departments.  Anthro- 
pology has  already  been  defined  ;'^  in  so  far  as  it  has  any 
bearing  upon  spiritual  and  unseen  realities,  it  seeks  to  trace 
— in  all  its  multifarious  details — the  natural  history  of 
rehgion.^  But  Ethnology,  according  to  the  British  and 
American  conception  of  it,  is  responsible  for  cultivating 
a  very  much  narrower  domain.  It  comes  to  '  closer  grips  ' 
with  Man.     It  regards  him  as  gathered  into  racial  groups  ; 

^  Vide  supra,  p.  xxi.  -   Vide  infra,  pp.  57  f. 

3  Vide  infra,  p.  39.  *  Vide  supra,  p.  12  f. 

^  Vide  supra,  p.  14.  Vide  infra,  p.  96  f. 

^  Vide  supra,  p.  19.  '   Vide  supra,  p.  3.  ^  Vide  supra,  p.  4. 

D2 


36  ETHNOLOGY 

it  does  not  view  him  merely  in  the  mass  and  as  a  whole. 
It  limits  its  examination  to  the  '  race  '  problem, — a  factor 
which  has  always  determined,  and  which  in  no  small  measure 
still  determines,  the  religious  preferences,  prejudices,  and 
activities  of  mankind. ^  '  Anthropomorphism  is  the  strongest 
bias  of  the  Hellene's  religious  imagination,  and  with  this  we 
associate  his  passion  for  idolatry  and  hero-worship. ^  Con- 
trast, in  the  United  States,  the  Indian  and  the  Negro  ;  the 
appeal  which  religion  makes  to  these  two  units  in  the  popula- 
tion of  the  Kepublic,  and  the  difference  of  response  which 
it  evokes,  correspond  not  inexactly  to  the  secretive  and 
silent  disposition  of  the  one  race,  and  the  light-hearted  song- 
fulness  and  volubility  of  the  other.  Or  contrast  the  type 
of  Christianity  w^hich  prevails  for  the  most  part  among  Latin 
races,  with  that  which  has  asserted  its  sway  over  Teutonic 
peoples  ;  who  can  deny  that  ethnic  differences  often  lie  at 
the  root  of  those  dissimilarities  which  none  can  fail  to  see  ? 
That  science  which  traces,  moreover,  the  effects  produced 
upon  peoples  by  '  migration,  the  consequences  of  inter- 
marriage with  other  tribes,  the  disastrous  issues  of  war, 
the  immense  variety  of  causes  which  have  contributed  to 
new  developments  of  racial  energy  ',  ^  is  plainly  competent 
- — especially  when  it  is  made  to  include  the  subsidiary  study 
of  Folklore — to  throw  a  vast  amount  of  light  upon  the 
quests  in  which  students  of  Comparative  Keligion  are  en- 
gaged. Truth  to  tell,  it  would  be  quite  impossible  without 
such  aid  to  comprehend  the  subtle  ramifications  of  Man's 
subconscious  religious  preferences  and  affinities.  A  few  years 
ago  a  book,  bearing  a  conventional  title,  rendered  (within 
its  limited  sphere)  a  very  considerable  measure  of  service.* 

^  Cj.  Thomas  Allin,  Race  and  Religion.  London,  1899.  A  most 
interesting  and  suggestive  little  book. 

^  C/.  Lewis  R.  Farnell,  article  on  '  Greek  Religion '  in  Hastings's  Encyclo- 
pcedia  of  Religion  and  Ethics,  vol.  vi,  p.  424.  Vide  also  a  valuable  article,  by 
the  same  author,  on  '  Heroes  and  Hero-Gods  ',  ibid.,  vol.  vi,  pp.  633  f. 

'  Cf.  J.  Estlin  Carpenter,  Comparative  Religion,  p.  30.     London,  1913. 

*  Cf.  Mankind  and  the  Church.  An  attempt  hy  seven  Bishops  to  estimate 
the  Contribution  of  Great  Races  to  the  Fidness  of  the  Church  of  God, 
London,  1907. 


ETHNOLOGY  37 

If  expanded  so  as  to  embrace  a  universal  outlook,  and  if 
written  by  ethnological  experts,  it  would  fill  a  conspicuous  gap 
in  the  scientific  literature  of  our  day.  For,  in  so  far  as  this 
study  is  able  to  elucidate  the  origin  and  growth,  the  agree- 
ments and  differences,  and  various  other  particulars  relevant 
to  current  religious  beliefs  and  institutions,  it  becomes  more 
and  more  manifest  that  race  and  racial  surroundings  and 
racial  interblendings  have  had  a  vast  amount  to  do  with  the 
shaping  of  Man's  religious  ideas  and  practices. 

It  is  very  desirable  therefore  that  studies  in  Ethnology — 
as  distinct  from  Anthropology — should  be  organized  and 
prosecuted  with  unwearying  diligence.^  Such  research  may 
still  be  conducted,  and  very  usefully  conducted,  by  students 
of  Anthropology  ;  but,  just  as  Comparative  Eeligion  ought 
no  longer  to  be  regarded  as  a  mere  adjunct  of  the  History  of 
KeHgions,2  so  Ethnology  ought  everywhere  in  future  to  be 
carried  on  as  an  independent  branch  of  inquiry.  The 
immense  significance  of  environment,  and  the  effects  which 
it  is  certain  to  exert  upon  given  races,  have  admirably  been 
delineated  and  emphasized  by  Professor  Boas.^  Geographi- 
cal surroundings  (the  free  air  of  mountain  ranges,  the  neigh- 
bourhood of  malignant  swamps,  or  a  home  on  the  shores  of 
some  great  sea),  social  and  domestic  surroundings,  general 
prosperity  or  adversity,  etc.  etc.  alike  exert  a  measurable 
influence  upon  mankind.  The  slow  expansion  of  ideals,  also, 
— advancing  through  family,  tribal,  national,  and  (it  may 
be)  imperial  stages — must  not  be  ignored.  The  civilization 
of  Ancient  Egypt  separates  its  inhabitants  by  an  immense 
gulf  from  the  modern  fellahin.  A  race  gradually  outgrows 
its  primitive  history  and  beliefs,  or  it  may  relapse  into  depths 
of  degradation  of  which  a  careless  onlooker  would  never 

'   Vide  supra,  pp.  11-12. 

2   Vide  infra,  pp.  164-5,  167,  365,  509  f.,  etc. 

^  Cf.  Franz  Boas,  The  Mind  of  Primitive  Man :  vide  infra,  p.  60.  An 
arresting  study  of  the  race-problem,  as  illustrated  in  the  very  chequered 
history  of  the  Jewish  people,  may  be  found  in  a  book  by  Ignaz  Zollschan, 
Das  Rassenprohlem.  Wien,  1910.  Vide  also  some  pregnant  remarks  on  the 
general  subject  in  The  Athenceum,  p.  150.     London,  February  8,  1913. 


38  ETHNOLOGY 

dream.     But  beneath  all,  and  to  some  extent  colouring  all, 
the  factor  of  race  persists  ! 

The  ethnological  method  of  study,  as  applied  to  tha 
investigation  of  religion,  is  especially  popular  in  France  ;  ^ 
and,  beyond  question,  excellent  results  have  been  achieved 
by  means  of  it.  At  the  same  time,  it  is  a  method  demanding 
infinite  patience  and  skill ;  it  must  ever  be  pursued  with 
acutest  watchfulness.  While  there  is  a  common  substratum 
in  which  all  racial  developments  and  practically  all  folktales 
may  be  said  to  agree,  there  are  also  important  particulars 
(not  always  easily  discoverable)  in  which  races  essentially 
differ.  These  ^agreements  must  be  laid  bare,  and  ade- 
quately accounted  for.  A  prolific  source  of  error  in  this 
study  is  explained  by  -the  fact  that,  in  tracing  the  formation 
of  religious  beliefs  and  opinions,  the  influence  of  the  '  race  ' 
element  is  often  unconsciously  exaggerated.  All  will  recall 
Kenan's  reiterated  conviction  that  Semitic  peoples  have 
invariably  been  dominated  by  a  monotheistic  instinct, 
whereas  no  conclusion  could  more  directly  contradict  the 
unshakable  verdict  of  history. 


THE  HEKOIC  AGE.  By  Hector  Munro  Chadwick,  Fellow 
of  Clare  College,  and  Professor  of  Anglo-Saxon  in  the 
University  of  Cambridge.  (The  Cambridge  Archaeo- 
logical and  Ethnological  Series.)  Cambridge :  The 
University  Press,  1912.    Pp.  xii.,  474.     12s. 

This  extremely  interesting  volume  is  noteworthy  as 
furnishing  an  instance  of  the  application  of  the  comparative 
method  within  a  new  and  inviting  domain. 

The  writer's  acquaintance  with  the  striking  similarities 
which  exist,  during  the  '  hero  '  stage  of  their  development, 
between  the  folktales  and  traditions — and  especially  the 


^  Cf.  George  Foucart,  Histoire  des  religions  et  methode  comparative, 
pp.  xlv  f.  Cf.,  also,  Arnold  van  Gennep's  '  Contributions  a  rhistoire  de  la 
methode  ethnographique  '  in  the  Bevue  de  rhistoire  des  relifjions,  vol.  Ixvii, 
pp.  320-38,  and  vol.  Ixviii,  pp.  32-61.  -    


CHAD  WICK,  The  Heroic  Age  39 

poetry — of  various  widely-separated  races,  led  him  to  resolve 
that  he  would  make  a  serious  study  and  comparison  of  those 
stories  which  were  common  to  the  Teutonic  and  the  Greek 
peoples,  and  ascertain  if  possible  the  source  of  their  resem- 
blances. 

The  book  is  divided  into  three  main  portions.  Part  I  deals 
with  the  early  heroic  poetry  and  traditions  of  the  Teutonic 
peoples.  It  covers,  roughly,  the  period  lying  between  the 
middle  of  the  third  to  the  middle  of  the  sixth  century. 
Part  II  is  occupied  in  like  manner  with  the  early  heroic 
poetry  and  traditions  of  the  Greek  race,  as  recorded  in  Homer. 
It  is  in  Part  III  that  comparisons  are  formally  instituted  ; 
and  some  very  arresting  likenesses  are  indicated  and  un- 
folded. '  The  comparative  study  of  heroic  poetry  involves 
the  comparative  study  of  "  Heroic  Ages  "  ;  and  the  problems 
which  it  presents  are  essentially  problems  of  Anthropology '  ^ 
— or,  more  strictly  speaking,  of  Ethnology,  or,  still  more 
exactly,  of  Mythology. 

The  answer  which  Dr.  Chadwick  gives  to  the  query  he  has 
raised  is  not  indeed  a  new  one  ;  but  the  reasons  for  the  con- 
clusion at  which  he  has  arrived  are  presented  adequately 
for  perhaps  the  first  time.  One  could  wish  that  the  infor- 
mation supplied  had  not  been  massed  together  in  so  bare 
and  uninviting  a  form  ;  but  it  plainly  represents  the  fruit 
of  sound  and  laborious  research.  Abundant  references  are 
added,  so  that  scholars  can  easily  verify  the  testimony  of  the 
various  authorities  cited.  '  For  my  own  part ',  he  says, 
'  I  prefer  the  explanation  that  similar  poetry  is  the  outcome, 
the  expression,  of  similar  social  conditions.'  ^  In  the  two 
cases  under  examination.  Teutons  and  Greeks  are  found  to 
have  arrived  in  due  course  at  a  migratory  stage  in  their 
history.^  Moreover,  during  that  migratory  period,  both 
peoples  were  brought  into  touch  with  other  races  of  a  more 
advanced  culture,  whose  traditions  and  lore  they  more 
or  less  consciously  absorbed.    It  was  an  age  of  incessant 

1  Cf.  p.  viii.  2  Cf.  p.  76. 

^  Cf.  R.  Fritz  Graebner,  Methode  der  Ethnologie  :  vide  infra,  pp.  46  f. 


40  ETHNOLOGY 

conflict  and  conquest,  when  brave  leaders  came  to  the  front, 
and  when  heroic  deeds  (continually  being  executed)  were 
rapturously  applauded  in  speech  and  play  and  song. 

This  book  is  a  credit  to  Cambridge,  to  British  scholarship, 
and  to  the  admirable  literary  series  to  which  it  belongs. 


THE  CULTS  OF  THE  GKEEK  STATES.  By  Lewis 
Eichard  Farnell,  Eector  of  Exeter  College,  Oxford. 
5  vols.  207  plates.  Oxford ;  The  Clarendon  Press, 
1896-1909.    Pp.  1,658.    U  2s.  6d, 

Dr.  Earnell  recently  brought  to  its  conclusion  a  piece  of 
work  which  has  won  him  unstinted  praise.  He  has  given  us 
of  his  best,  regardless  of  what  it  has  cost  him.  In  the  Preface 
to  the  closing  volume  he  modestly  congratulates  himself 
upon  having  at  last  reached  his  goal,  *  a  task  which  has 
occupied  [the  author's]  leisure  for  twenty  years  '.^  Headers 
can  very  easily  surmise  how  exacting  this  great  undertaking 
has  actually  proved  to  be.  In  a  sense,  the  work  still  remains 
incomplete  ;  and  Dr.  Farnell  has  intimated  his  intention  of 
furnishing,  on  a  subsequent  occasion,  *  a  full  account  of 
hero-worship,  and  the  cults  of  the  dead  '.^  It  is  beyond 
question  that,  if  this  strenuous  investigator's  life  reaches  its 
normal  limit,  more  than  one  supplementary  volume  is  likely 
to  follow.  Dr.  Farnell  has  accumulated  a  vast  amount  of 
material  which,  in  the  present  instance,  he  has  been  com- 
pelled ruthlessly  to  excise.  Nevertheless,  these  multifarious 
data  may  possess  very  high  value  for  the  student  of  Com- 
parative Religion  ;   in  any  case,  in  due  time,  they  too  will 

'  Cf.  vol.  V,  p.  iii. 

^  Cf.  vol.  V,  p.  iii.  A  paper  entitled  '  Certain  Questions  concerning  Hero- 
Cult  in  Gre3ce,'  read  by  Dr.  Farnell  at  the  Fourth  International  Congress 
for  the  History  of  Religions  {vide  Transactions,  pp.  140-1  :  vide  infra, 
pp.  418  f.),  will  be  incorporated  and  amplified  in  this  promised  volume. 
Vide  his  article  on  '  Religious  and  Social  Aspects  of  the  Cult  of  Ancestors  and 
Heroes '  in  The  Hibbert  Journal,  vol.  vii,  pp.  415-35.  London,  January, 
1909. 


FARNELL,  The  Cults  of  the  Greek  States  41 

be  placed  at  the  disposal  of  those  who  are  competent  to 
appreciate  and  utilize  them. 

Dr.  Farnell's  procedure  exemplifies  anew  the  most  effective 
method  one  can  employ  in  the  serious  study  of  religion. 
His  inquiries  are  conducted  upon  strictly  scientific  lines. 
Moreover,  a  definite  and  restricted  field  of  research  has 
deliberately  been  chosen  ;  ^  within  that  domain,  every  frag- 
ment of  information  which  diligence  and  patience  can  con- 
tribute is  brought  under  review,  and  its  significance  carefully 
determined.  Dr.  Farnell  is  no  less  tireless  a  collector  of 
relevant '  facts  '  than  Professor  Frazer  ;  by  him,  as  by  his 
learned  confrere,  even  so-called  trifles — by  others  overlooked 
or  despised — are  given  their  due  place  in  his  ultimate  sum- 
maries. But,  in  the  case  of  Dr.  Farnell,  the  anthropological 
attitude  is  becoming  ever  more  and  more  plainly  dominated 
by  his  ethnological  instinct.  As  the  idiosyncrasies  of  the 
Greek  mind  become  more  familiar  to  this  writer,  the  race- 
factor —  more  consciously  recognized  —  is  conceded  freer 
and  more  vigorous  play.^  The  use  Dr.  Farnell  makes  of 
Greek  coinage  is  a  good  illustration  of  the  minutise  which 
are  often  pressed  into  service  in  the  course  of  his  searching 
investigations. 

It  is  not  too  much  to  say  that  in  The  Cults  oj  the  Greek 
States  we  possess  a  treatise  of  the  very  highest  worth,  and 
of  a  rarely  comprehensive  character.  As  a  work  of  reference, 
it  is  entitled  to  occupy — and  is  certain  long  to  occupy — its 
present  foremost  place.  It  contains  by  far  the  most  im- 
portant discussion  yet  published  on  the  theme  with  w^hich  it 
deals.  It  is  a  rich  mine  from  which  ore  may  be  extracted  in 
almost  unlimited  quantities  ;  herein  lies,  perhaps,  its  supreme 
contribution  to  our  growing  literary  equipment.  Authorities 
are  copiously  cited.  It  is,  in  truth,  a  sort  of  encyclopaedia. 
It  reveals,  everywhere,  grasp  and  understanding.  The 
numerous  illustrations  which  adorn  its  pages  very  greatly 
increase  its  value.     In  a  word,  it  can  surprise  no  one  that, 

^  Vide  supra,  footnote,  p.  9,  and  infra,  pp.  58-9,  509  f.,  and  519  f. 
*  Cf.f  in  particular,  Greece  and  Babylon:  vide  infra,  p.  42. 


42  ETHNOLOGY 

as  the  result  of  the  pubhcation  of  this  work,  and  the  subse- 
quent appearance  of  his  '  Hibbert'^  and  '  Wilde '^  Lectures, 
Dr.  Farnell  has  come  to  be  recognized  as  one  of  the  most 
eminent  British  authorities  among  the  expositors  of  Greek 
Beligion. 

In  his  application  of  the  comparative  method,  Dr.  Farnell 
is  not  always  so  successful  as  could  be  desired.  A  very 
interesting  feature  of  the  work  under  examination  is  the 
light  it  throws  upon  the  wTiter's  gradually  expanding  out- 
look. This  result  is  due  no  doubt,  for  the  most  part,  to  two 
related  causes.  On  the  one  hand,  contemporary  scholars 
have  been  engaged  upon  the  very  problems  which  have 
been  occupying  the  author's  attention  ;  and  his  inquiries 
have  quite  visibly  been  stimulated,  and  also  occasionally 
corrected,  by  the  books  which  other  experts  have  recently 
published.  On  the  other  hand,  his  own  mind  has  been 
ripening  and  maturing  during  the  last  twenty  years  ;  this 
expansion  is  especially  manifest  in  the  third  and  subsequent 
volumes  of  this  inviting  and  inspiring  treatise.  The  qualify- 
ing remark  made  in  reference  to  Dr.  Farnell's  application 
of  the  comparative  method  is  true  likewise  of  his  excursions 
into  the  domain  of  Comparative  Eeligion.  He  is  evidently 
not  quite  at  home  there,  as  yet.  His  advances  are  cautious 
and  tentative.  It  is,  however,  more  than  a  hope — it  is  a 
confident  belief — that,  under  the  wise  leadership  of  this 
scholar,  yet  another  branch  of  knowledge  will  shortly  be 
placed  under  an  immensely  increased  indebtedness  to  his  skil- 
ful and  patient  research.  When  he  shall  have  complied  more 
closely  with  the  demands  of  this  exacting  quest,  an  important 
new  stage  in  the  history  of  Comparative  Eeligion  in  Great 
Britain  bids  fair  to  be  ushered  in.  No  worthier  appeal 
could  address  itself  to  Dr.  Farnell,  whose  learning  and 
powers  of  concentration  peculiarly  fit  him  for  the  successful 
discharge  of  this  task. 

^  CJ.  The  Higher  Aspects  of  Greek  Religion  :  vide  injra,  p.  235  f . 
2  Cf.   Greece  and   Babylon.      A   Comparative   Sketch   of  Mesopotamian, 
Anatolian  and  Hellenic  Religions.     Edinburgh,  1911. 


FROBENIUS,  Und  Afrika  Sprach  43 

UND  AFRIKA  SPRACH,  von  Leo  Frobenius,  Chef  der 
Deutschen  Inner- Afrikanischen  Forschungs-Expedition. 
Charlottenburg :  Vita,  Deutsches  Verlagshaus,  1912-. 
In  progress.  Pp.  circa  400,  each  volume.  M.  12.50-M.  20, 
each  volume. 

Among  the  most  diligent  exponents  of  Ethnology  to-day, 
one  may  confidently  include  Dr.  Leo  Frobenius.  By  special 
students  in  this  field  his  work  has  long  been  highly  valued. 
Some  are  disposed  to  classify  him  as  an  exponent  of  Ethnic 
Sociology.^  The  writer's  own  judgement  has  been  expressed 
in  the  following  terms  :  '  The  goal  at  which  I  aim  is  the  origin 
of  culture-forms  ;  but,  in  the  last  analysis,  this  means  "  the 
origin  of  peoples  ".'  ^  Seventeen  years  ago.  Dr.  Frobenius 
published  a  series  of  popular  yet  scholarly  studies  which  won 
for  him  an  immediate  and  permanent  place  among  the 
younger  group  of  investigators.^ 

Three  years  later.  Dr.  Frobenius  wrote  a  book  which  has 
only  recently  been  translated  into  English.*  As  a  conse- 
quence of  the  great  pains  which  the  late  Dr.  Keane  bestowed 
upon  this  task,  the  text  has  been  admirably  rendered  into 
our  own  tongue.  It  professed  to  give  nothing  more  than  a 
popular  account  of  the  superstitions,  folklore,  customs,  occu- 
pations, etc.,  of  primitive  races  ;  yet  the  skill  and  fullness 
with  which  this  vast  survey  was  executed,  and  its  condensa- 
tion into  a  compact  yet  adequate  statement,  are  deserving 
of  very  high  praise.  We  learn  here  also,  incidentally,  how 
the  author's  interest  in  this  field  was  awakened,  and  how  his 
early  ardour  was  quickened  into  a  purpose  of  sober  and 
resolute  research.     The  Berlin  Zoological  Gardens,  whose 

^   Vide  infra,  pp.  62  f. 

"  Cf.  Der  Ursprung  der  afrikanischen  Kulturen,  p.  15.     Weimar,  1898. 

2  Cf.  Die  WeltanscJiauung  der  Naturvolker.     Weimar,  1898. 

*  a.  Aus  den  Flegeljahren  der  Menschheit.  Hannover,  1901.  [Trans- 
lated, '  The  Childhood  of  Man '.  London,  1909.]  This  work  was  sub- 
sequently issued  by  the  same  publisher  as  a  part  of  Vulkerkunde  in  Charakter- 
hildern  des  Lehens,  Treibens  und  Denkens  der  wilden  und  der  reiferen  Mensch- 
heit.    2  vols.     Hannover,  1902. 


U  ETHNOLOGY 

special  attractions  are  well  known,  cast  swiftly  a  permanent 
spell  over  an  eager  and  generous  mind.  Here  the  writer 
'  came  into  constant  contact  with  Eskimo,  Laplanders, 
Indians,  Bedouins,  and  Blacks  ;  and  here  he  gained  the 
sympathy,  and  even  the  love,  of  these  primitive  peoples  '.^ 
Later,  Dr.  Erobenius  expended  great  labour  in  accumulating 
a  huge  private  collection  of  all  sorts  of  industrial,  religious, 
and  other  *  material ',  upon  which  his  Flegeljahren  was 
based.  A  great  number  of  the  objects  in  question  are 
depicted  in  the  pages  of  this  book,  which  contains  a  perfect 
store-house  of  illustrations.^  Tattooing,  details  of  personal 
adornment,  peace  and  war  dances,  sacred  animals,  fire 
worship,  skull  worship,  etc.,  all  find  their  appropriate  por- 
traiture. But  the  instinct  of  the  ethnologist  carried  the 
writer  further.  He  endeavoured  scrupulously  to  trace  these 
multifarious  customs — '  as  well  as  the  traditions,  legends, 
and  general  folklore  of  the  lower  races — to  their  origins,  in 
remote  prehistoric  times  '.^  It  would  not  be  easy  to  find, 
in  any  existing  publication,  a  more  stimulating  introduction 
to  the  general  study  of  Ethnology. 

Attention  may  be  called,  in  passing,  to  another  important 
book  which  this  author  has  written.  Only  to  those  who 
have  been  so  unfortunate  as  to  miss  it  can  it  need  at  this 
date  to  be  seriously  commended.^  This  volume  does  not 
fall,  however,  wdthin  the  chronological  limits  which  mark  the 
general  boundaries  of  the  present  survey. 

Coming  now  to  Dr.  Frobenius's  latest  work,  recently 
translated  into  English,^  it  will  be  found  to  contain  an  admir- 
able account  of  the  experiences  and  discoveries  of  the  German 
Inner- African  Exploration  Expedition,  conducted  in  Togo- 
land,  Nigeria,  and  the  Cameroons  during  the  years  1910-1912. 

^  Cf.  The  ChildJiood  of  Man,  p.  v. 

^  The  English  version  is  illustrated,  in  addition,  by  reproductions  of 
a  valuable  series  of  dra"wings  etc.  which  are  to  be  found  among  the  treasures 
of  the  British  Museum. 

^  Cf.  The  Childhood  of  31  an,  p.  vi. 

*  Cf.  Das  Zeitalter  des  Sonnengottes.     Berlin,  1904. 

'^  Cf.  The  Voice  of  Africa.     2  vols.     London,  1913. 


FROBENIUS,  Und  AfriJca  Sprach  45 

Dr.  Frobenius,  as  all  are  aware,  was  the  leader  of  this  im- 
portant undertaking.  The  illustrations  supplied  are  copious 
and  valuable,  but  unfortunately  there  is  no  Index  !  Many 
will  honestly  endorse  a  recent  criticism  of  this  work  wherein 
the  writer  remarks :  '  A  perfervid,  half  mystic,  vague 
mode  of  expression — which  breaks  out  in  many  parts — 
leaves  the  reader  at  a  loss  how  much  to  discount  from  more 
sober  pages  . . .  The  historical  theories  of  the  author  do  not, 
however,  detract  from  the  value  of  his  solid  work  '.^  This 
publication,  however, — issued  in  Germany  in  a  single  volume 
in  1912 — is  intended  to  be  nothing  more  than  a  popular 
statement ;  readers  are  especially  recommended  to  consult 
the  enlarged  and  '  wissenschaftliche  '  edition,  which  will 
prove  to  be  the  really  important  one  in  so  far  as  students 
of  Comparative  Eeligion  are  concerned.  Ancestor  worship, 
Shamanism,  Social  Cosmogony,  and  Islam  are  the  four  phases 
of  religious  culture  which  are  to  be  brought  under  review. 
This  elaborate  treatise,  now  in  course  of  publication,  will 
consist  of  several  volumes.  The  first  of  them  supplies  the 
latest  pronouncement  of  its  author  upon  his  well-known 
theory,  viz.  that  in  Africa  is  to  be  found  the  lost  Atlantis  ;  2 
its  title  is  '  Auf  den  Triimmern  des  klassischen  Atlantis  '. 
The  second  and  third  volumes  are  entitled,  respectively, 
'  An  der  Schwelle  des  verehrungswiirdigen  Byzanz  *  and 
'  Unter  den  unstraflichen  Aethiopen  '.  The  author  originally 
intended  to  complete  his  survey  in  four — or  perhaps  in  five — 
volumes.  Inasmuch,  however,  as  a  great  deal  of  the  material 
so  diligently  collected  had  not  yet  been  utilized.  Dr.  Fro- 
benius ultimately  decided  to  give  considerable  expansion  to 
his  initial  programme.  Accordingly,  an  Index  (covering 
volumes  i  to  iii)  has  been  compiled  ;  and  with  it  the  author 
completes  what  he  declares  is  now  to  be  regarded  as  merely 
'der  erste  Teil  der  Enzyklopadie'^  which  he  proposes  to  edit. 
Volume  iv,  which  will  be  entitled  '  Die  ewigen  Wege  ',  is  in 

^  Cf.  Ancient  Egypt,  vol.  i,  p.  84  :   vide  infra,  pp.  470  f. 
^  Cf.  Auf  dem  Wege  nach  Atlantis.     Berlin,  1911, 
^  C/.  vol.  iii,  J),  xix. 


46  ETHNOLOGY 

course  of  preparation  ;  it  will  serve  to  introduce  '  the  second 
group  '  in  what  must  be  admitted  to  be  a  truly  imposing 
series  of  historical  and  expository  records. 

It  is  a  significant  and  very  gratifying  fact  that  the  German 
Government  recently  sanctioned  a  grant  of  M.  25,000  to 
Dr.  Frobenius,  in  order  that  his  exploration  of  Central  Africa 
might  be  continued  with  unflagging  vigour. 


METHODS  DEE  ETHNOLOGIE,  von  Eobert  Fritz 
Graebner,  Dozent  fiir  Ethnologie  an  der  Universitat 
Bonn.  (Kulturgeschichtliche  Bibliothek.)  Heidelberg: 
Carl  Winter,  1911.     Pp.  xviii.,  192.     M.  4. 

This  inviting  little  book  forms  an  important  contribution 
to  a  valuable  scientific  series,  edited  by  Dr.  Willy  Foy, 
Director  of  the  Museum  fiir  Volkerkunde  in  Cologne.  The 
Library  comprises  three  main  departments,  the  first  and  most 
comprehensive  of  which  is  allotted  to  Ethnology. 

Within  the  last  few  years  an  interesting  movement  has 
revealed  itself  among  the  ethnologists  of  Germany,  and 
it  is  steadily  gathering  force.  It  does  not  portend  the 
inauguration  of  a  new  school  of  investigators,  but  rather  the 
broadening  and  deepening  of  a  theory  which  was  long 
ago  foreshadowed  by  the  late  Professor  Bastian.^  More- 
over, as  in  England  the  disciples  of  Sir  Edward  Tylor 
occupy  to-day  a  position  considerably  in  advance  of  that 
defended  by  their  master,  so  in  Germany  Frobenius  ^  and 
Ehrenreich,^  and  (to  a  less  extent)  Schmidt,*  now  move  in 
the  van  of  many  learned  contemporaries.  Dr.  Graebner 
has  practically  become  the  mouthpiece  of  this  group.  It 
is  his  name,  to-day,  that  is  oftenest  on  one's  lips. 

What  may  be  said  to  be  the  characteristic  feature  of  this 

^  Cf.  Adolf  Bastian,  Die  Vdlker  des  bstlichen  Asien.  Jena,  1866-1871  ; 
Zeitschrift  fiir  Ethnologie.     Berlin,  1869  et  seq. ;  etc.  etc. 

^   Vide  supra,  pp.  43  f.  *  Vide  infra,  pp.  100  f. 

*  Cf.  Wilhelm  Schmidt,  article  on  '  Kulturhistorischc  Methode  in  der 
Ethnologic'  in  Anthropos,  vol.  vi,  p.  102:  vide  infra,  p.  472. 


GRAEBNER,  Methode  der  Ethnologie  47 

new  departure?  The  answer  to  this  question  may  be  crystal- 
lized within  the  word  Kulturkreis.  It  used  to  be  held  by 
ethnologists  that  a  culture,  localized  in  a  given  race,  was 
propagated  almost  exclusively  under  the  law  of  evolution. 
It  gradually  unfolded  its  hereditary  tendencies,  and  was 
not  perceptibly  interfered  with  by  contact  with  cultures  of  an 
alien  origin.  It  will  at  once  be  seen  that  no  allowance  is  here 
made  for  the  effect  of  tribal  migrations,  and  the  subsequent 
fusion  of  cultures  that  have  been  nurtured  under  entirely 
different  conditions.  Graebner  and  his  followers  maintain, 
accordingly,  that  tribal  movements  from  place  to  place  must 
be  conceded  to  have  had  a  great  deal  to  do  with  the  produc- 
tion of  practically  new  cultures.^  Hence  the  hypothesis  of 
'  Cultural  Areas  ',  w^hich  takes  express  account  of  all  his- 
torical migrations  and  of  the  interblending  of  unrelated 
traditions  and  institutions. ^ 

Dr.  Graebner,  in  scarcely  a  less  degree  than  the  late 
ProfessorBastian,has  enjoyed  rarely  favourable  opportunities 
for  marshalling  the  facts  necessary  for  the  defence  of  his 
position.  The  information  accumulated  during  his  former 
connexion  with  the  Museum  fiir  Volkerkunde  in  Berlin  has 
been  utilized  in  a  skilful  and  very  effective  manner.  He  has 
had  no  difficulty,  in  virtue  of  the  concrete  instances  which 
he  cites,  in  demonstrating  that  an  actual  interblending 
of  cultures  has  occurred  within  narrowly  specified  areas. ^ 
In  language,  in  religious  rites,  in  domestic  customs,  and 
indeed  in  an  infinite  variety  of  ways,  there  has  occurred 
— sometimes  unconsciously,  sometimes  deliberately— a  bor- 
rowing by  all  early  peoples  of  the  habits  and  preferences  of 
those  with  whom  they  have  been  brought  into  contact. 

^  Vide  supra,  p.  39. 

^  Cf.  George  roucart,  Histoire  des  religions  et  methode  comparative, 
p.  xlix,  for  a  criticism  of  Dr.  Graebner's  theory  :  vide  infra,  j)p.  342  f.  Vide 
also  Michael  Haberlandt  in  an  article  entitled  '  Zur  Kritik  der  Lehre  von 
den  Kulturschichten  und  Kulturkreisen '  in  Petermanns  Mittheilungen,  vol. 
Ivii  (Part  I),  p.  113.  Berlin,  1911.  Dr.  Graebner  and  Dr.  Foy  made  reply 
in  the  same  Journal ;  cf.,  respectively,  p.  228  and  p.  230. 

^   Vide  infra,  p.  59. 


48  ETHNOLOGY 

Accordingly,  in  addition  to  the  study  of  the  sociology,  the 
archaeology,  the  philology,  the  psychology,  and  the  mytho- 
logy of  early  peoples.  Dr.  Graebner  holds  that  the  closest 
attention  must  be  given  likewise  to  all  relevant  questions  of 
Ethnology.  Dr.  Graebner  says  in  effect  that  the  method 
he  advocates  is  the  only  really  reliable  one  for  the  successful 
prosecution  of  anthropological  inquiry.  This  dictum,  how- 
ever, is  manifestly  narrow  and  one-sided. 

Englishmen  have  not  forgotten  the  notable  address 
delivered  by  Dr.  Kivers  when  President  of  the  Section  for 
Anthropology  at  a  recent  meeting  of  the  British  Association.^ 
While  adhering  to  the  view  that  similarities  of  culture  are  due 
to  a  considerable  extent  to  the  psychological  likeness  of  all 
members  of  the  human  race,  he  admits  the  necessity  of 
determining,  by  careful  historical  study,  whether  such 
agreements  are  not  traceable  to  periods  of  actual  contact. 
In  his  subsequent  contribution  to  the  Kidgeway  Memorial 
Volume,  he  presents  an  enlargement  of  this  discussion  in 
an  excellent  paper  entitled  '  The  Contact  of  Peoples  '.^ 
Dr.  Graebner  warmly  endorses  Dr.  Eivers's  contentions,  but 
he  carries  them  a  good  deal  further.  It  is  arguable  that  he 
attempts  to  carry  them  too  far.  In  any  case,  he  differs  from 
Dr.  Bastian  in  so  far  as  the  latter — like  the  late  Dr.  Daniel 
G.  Brinton  of  Philadelphia — held  that  '  cultural  resem- 
blances are  due  merely  to  the  psychical  unity  of  mankind  '. 
He  contends  on  the  contrary — with  Dieserud  ^  and  others — 
that  Ethnology  must  be  regarded  as  an  historical  science. 
Its  chief  instrument  of  research  is  known  as  the  kultur" 
JiistoriscJie  Meihode.^  It  ferrets  out  facts,  and  then  associates 
them  together  in  their  chronological  sequences.  In  other 
words,  it  is  the  historical  relationships  of  cultures  which 

^  Cf.  William  H.  R.  Rivers,  The  Ethnological  Analysis  of  Culture.  London, 
1911.  [Report  of  the  Eighty-first  Meeting  of  the  British  Association  for  the 
Advancement  of  Science  :  Plymouth,  1911,  pp.  490-9.] 

2  Cf.  Essays  and  Studies,  pp.  474  f.  :  vide  supra,  pp.  27  f. 

^  Cf.  Juul  Dieserud,  The  Scope  and  Content  of  the  Science  of  Aiithropology, 
pp.  47-8  :   vide  supra,  pp   10  f. 

*   Vide  infra,  p.  330. 


GRAEBNER,  Methode  der  Ethnoloyie  49 

really  explain  their  more  or  less  manifest  similarities.  The 
individual  factors  of  interblended  cultures  must  be  studied — 
and,  in  as  far  as  possible,  ascertained — before  the  origin  of 
the  separated  strands  can  confidently  be  determined. 

The  bearing  of  Dr.  Graebner's  theory  upon  the  modifica- 
tions, gradual  yet  inevitable,  which  become  introduced  into 
the  religious  beliefs  and  customs  of  associated  alien  peoples 
is  self-evident.  It  requires  here  no  special  emphasis.  It  is 
somewhat  surprising  therefore  that,  in  Dr.  Hastings's  great 
Dictionary, 1  no  article  has  been  devoted  to  a  discussion  of 
Cultural  Areas.  An  inquiry  ought  certainly  to  be  instituted, 
without  undue  delav,  into  the  measure  of  influence  which 
collective  and  cultural  factors — as  distinguished  from  those 
which  are  individual  and  hereditary — have  wielded  in  the 
moulding  of  the  religious  life  of  mankind. 


FOLK-LORE  OF  THE  HOLY  LAND.  Moslem,  Christian, 
AND  Jewish,  by  James  Edward  Hanauer.  London  : 
Duckworth  and  Company,  1910.     Pp.  xxii.,  322.     5s. 

The  manner  in  which  Folklore  continues  to  aid  the  pro- 
gress of  Comparative  Religion  is  capably  suggested  and 
illustrated  in  a  book  recently  published  in  England.  It  is 
not  wholly  a  new  book,  for  a  considerable  portion  of  it  was 
printed  in  the  United  States  more  than  a  decade  ago.^  By 
its  British  publishers,  it  was  first  issued  under  its  present 
revised  title  in  1907  ;  and  it  has  now  very  fitly  been  incor- 
porated in  their  valuable  Crown  Library.  The  author, 
owing  to  his  wide  and  varied  experience  at  Damascus  and 
elsewhere  as  a  missionary  of  the  London  Jews  Society,  is 
competent  to  speak  with  authority  upon  a  subject  which  he 
has  diUgently  studied.  Few  know  Palestine  better  than  he, 
and  few  are  equally  familiar  with  its  subtle  and  curious  lore. 
He  is  an  acute  observer,  and  his  sketches  reveal  insight 

1  C/.  James  Hastings,  Encydo'pcedia  of  Religion  and  Ethics :    vide  infra, 

pp.  434  f . 

2  Cf.  Tales  Told  in  Palestine.     New  York,  1904. 

E 


50  ETHNOLOGY 

combined  with  imagination  and  humour.  The  valuable 
contributions  he  has  made  to  the  Quarterly  Statement  of  the 
Palestine  Exploration  Fund  have  made  his  name  well  known 
to  scholars  in  this  field. 

The  projected  comprehensiveness  of  this  work  is  to  be 
commended.  Taken  as  a  whole,  it  contains  a  most  interest- 
ing selection  from  stories  and  legends  which  have  long  been 
current  in  the  Holy  Land.  As  the  editor  puts  it  :  '  Although 
this  compilation  is  but  a  pailful  from  the  sea,  as  compared 
with  the  floating  mass  of  folklore  which  exists  in  Palestine, 
I  know  of  no  other  attempt  at  collection  on  anything  like 
so  large  a  scale  '.^  These  narratives  are  drawn  from  the 
investigator's  own  conversations  with  the  inhabitants  of 
'  the  hill  country  between  Bethel  on  the  north  and  Hebron  on 
the  south.  It  is  holy  land  for  the  Mohammedan  and  the 
Jew  hardly  less  than  for  the  Christian  ;  and  its  population 
comprises  all  three  branches  of  that  monotheistic  faith, 
whose  root  is  in  the  God  of  Abraham  '.^  In  point  of  fact, 
however,  the  survey  is  restricted  almost  exclusively  to 
legends  of  a  Moslem  or  Jewish  origin. 

One  cannot  undertake  to  criticize  in  detail  a  book  of  this 
sort  ;  but  two  remarks,  of  a  somewhat  general  nature,  are 
called  for. 

In  the  first  place,  as  already  hinted,  the  promise  conveyed 
in  the  title  of  the  volume  is  only  partially  fulfilled.  Of 
Christian  folklore,  there  is  scarcely  any  citation.  Moreover, 
as  it  stands,  the  book  is  too  heterogeneous.  Its  subject- 
matter  needs  sifting,  and  then  rearrangement  in  accordance 
with  entirely  different  categories.  But,  in  a  second  respect, 
this  treatise  is  markedly  disappointing.  It  falls  short  of  any 
abiding  and  really  scientific  achievement  through  its  lack  of 
a  competent  and  tJioroughgoing  comparison  of  the  various 
strains  of  folklore  which  it  brings  under  review.  This  defect 
is  frankly  admitted.  While  Mr.  Pickthall,  the  editor,  is 
quite  justified  in  saying  that  '  their  stories  against  one 
another  [i.  e.  the  stories  of  Moslems  against  Christians,  and 

^  Cf.  p.  xix.  *  Cf.  p.  xvii. 


HANAUER,  Folk-Lore  of  the  Holy  Land  51 

of  Christians  against  Moslems],  though  abounding  in  sly 
hits,  breathe  (as  a  rule)  the  utmost  good  nature  .  .  .  only 
in  the  Jewish  legends  does  one  detect  a  bitterness  which, 
in  view  of  the  history  of  their  race,  is  pardonable  V  •  •  •  he 
is  compelled  to  add  :  '  Where  he  [Mr.  Hanauer]  has  observed 
a  coincidence  or  similarity,  he  has  endeavoured  to  point  it 
out ;  but  neither  he  nor  his  editor  are  skilled  folklorists. 
There  are  sure  to  be  many  such  kinships  which  have  escaped 
our  vigilance.'  ^ 

On  the  other  hand,  this  highly  creditable  piece  of  work 
has  not  been  attempted  in  vain.  '  It  has  been  our  object 
so  to  present  the  stories  as  to  entertain  the  casual  reader, 
without  impairing  them  for  the  student  of  such  matters  '.^ 
If  the  book  achieves  its  purpose,  rather  when  it  causes  one 
to  bubble  over  with  mirth  than  when  it  seeks  to  lead  the 
reader  to  pause  and  compare  and  reflect,  that  end  in  itself 
was  worth  the  labour  it  has  cost.  But  more  serious  results 
need  not — and  wdll  not — be  lacking.  The  notes  and  addenda 
by  which  each  of  the  three  subdivisions  of  the  book  is  supple- 
mented are  useful  and  timely.  The  collecting  and  recording 
of  perishable  data — now  doomed,  more  swiftly  than  ever, 
to  be  submerged  beneath  an  advancing  civilization — was 
surely  a  most  worthy  undertaking.  It  can  scarcely  fail 
to  stimulate  the  expert  to  bring  this  field  at  once  under 
the  inquest  of  a  more  exacting  scrutiny. 


CUSTOMS  OF  THE  WOELD.  A  Popular  Account  of 
THE  Customs,  Kites  and  Ceremonies  of  Men  and 
Women  of  all  Countries,  edited  by  Walter  Hutchin- 
son. 2  vols.  London :  Hutchinson  and  Company, 
1912-1913.     Pp.  xxiv.,  1,200.     £1  Is. 

It  may  surprise  some  to  find  that,  in  the  course  of  a  critical 
survey,  place  should  have  been  given  to  a  work  which  pro- 
fesses to  present  merely  '  a  popular  account  '  of  various 

1  CJ.  p.  xvii.  '  Cf.  p.  xix. 

E  2 


52  ETHNOLOGY 

national  customs,  including  religious  rites  and  ceremonies. 
But,  upon  second  thoughts,  it  will  be  seen  that  the  objection 
is  not  valid.  It  is  by  means  of  such  publications  as  the 
present  one  that,  in  reality,  much  of  the  research  preliminary 
to  Comparative  Eeligion  is  actually  being  accomplished. 
Moreover,  in  this  way,  popular  interest  is  being  aroused  ; 
and  technical  information,  offered  in  an  easily  digested  form, 
is  reaching  an  ever-widening  circle  of  intelligent  readers. 
Such  undertakings  are  to  be  welcomed  ;  and,  where  they 
are  rightly  appreciated,  they  will  never  lack  a  prompt  and 
cordial  reception.  On  the  other  hand,  some  books  which 
profess  to  be  severely  scientific  are,  in  point  of  fact,  no  more 
'  final '  or  '  authoritative  '  than  are  some  of  these  modest  yet 
competent  summaries. 

Every  one  is  aware  of  the  help  which  various  series  of 
popular  handbooks  have  lent  to  the  study  of  the  History  of 
Keligions.^  And  Comparative  Eeligion  stands  greatly  in 
need  of  securing  similar  assistance.  A  few  such  treatises 
exist,  but  they  all  fall  short  of  the  mark.^  More  elaborate 
research,  embodied  in  volumes  presenting  a  systematic 
exposition  of  the  subject,  is  unquestionably  one  of  the  special 
demands  of  our  time.  What  Dods  ^  and  Ealke  ^  have 
accomplished  through  a  searching  examination  and  compari- 
son of  three  selected  faiths  requires  to  be  done  on  a  vastly 
expanded   scale.     Meanwhile,   much   preparatory   work   of 

^  Vide  infra,  pp.  163  f.     Take,  as  representative  examples: — 

Non-Christian  Religious  Systems.     11  vols.     London,  1877-1905, 
The  United  Studtj  of  Missions.     12  vols.     New  York,  1901- 

In  progress. 
The  World's  Religion.     8  vols.     London,  190-4-         .     In  progress. 
Religions   Ancient  and   Modern.     21    vols.     London,    1905- 

In  progress. 
The  Wisdom  of  the  East.     47  vols.     London,  1905-         .     In  pro- 
gress :  vide  infra,  pp.  446  f. 
^  Cf.  the  best  of  the  publications  included  in  Jordan,  Comparative  Religion  : 
A  Survey  of  its  Recent  Literature,  vols,  i  and  ii.     London,  1910  and  1914. 
2  Cf.  Marcus  Dbds,  Mohammed,  Buddha,  and  Christ.     London,  1887. 
*  Cf.  Robert  Falke,  Buddha,  Mohammed,  Christus.     Bin   Vergleich  der 
drei  Persi'mlichkeiten  und  ihrer  Religionen.     GUtersloh,  1895.     [2nd  edition, 
enlarged,  1898-1900.] 


HUTCHINSON,  Customs  of  the  World  53 

the  sort  found  in  the  Maitland  Prize  Essay  for  1897  ^  is  still 
a  sine  qua  non  ;  and  such  a  compilation  as  Customs  of 
the  World  ought  to  be  greeted  with  open  arms,  because  it 
constitutes  a  milestone  on  the  road  which  leads  directly  to  a 
welcome  and  covetable  goal. 

It  is  not  to  be  inferred  from  the  remarks  just  made  that 
the  work  under  review  is  slight,  and  its  subject-matter 
hastily  put  together.  It  is  certainly  not  a  series  of  studies 
intended  merely  to  amuse,  or  to  wile  pleasantly  away  some 
unoccupied  half-hour.^  The  true  quality  of  this  treatise  may 
fairly  be  appraised  from  the  character  of  its  contributors. 
Each  is  a  specialist  in  the  department  with  which  he  deals. 
As  to  breadth  of  survey,  these  two  volumes  cover  the  whole 
human  race.  They  lack  doubtless  the  unity,  and  some  of 
the  technical  features,  of  a  book  such  as  Professor  van 
Gennep  has  given  us  ;  ^  but  no  deductions  have  to  be  made 
on  the  ground  that  they  lack  minuteness  and  authority. 
The  descriptions  given  of  birth  rituals,  curious  matrimonial 
customs,  death  and  burial  ceremonials,  in  addition  to  the 
more  directly  religious  acts  of  various  priests,  chiefs,  and 
doctors,  cannot  fail  to  whet  the  appetite  of  readers  for  a  fuller 
knowledge  of  the  origin,  and  a  clearer  discernment  of  the 
meaning,  of  man's  constant  appeals  to  magic  and  sorcery, 
and  also  of  his  proneness  to  engage  in  practices  which  are 
€haracteristic  of  literally  every  race  during  its  primitive 
stages. 

These  engaging  records  are  supplemented  by  nearly  a 
thousand  illustrations,  admirably  reproduced  from  a  remark- 
able series  of  photographs.  This  statement  will  draw 
attention  to  the  vast  amount  of  labour  that  has  unstintedly 
been  expended  upon  a  work  which  students  of  Comparative 
Keligion  will  find  stimulating  and  suggestive  in  no  ordinary 
degree. 

*  Cf.  Douglas  M.  Thornton,  Parsi,  Jaina,  and  Sikh.     London,  1898. 

2  Cf.  James  E.  Hanauer,  Folk-Lore  of  the  Holy  Land :  vide  supra,  pp.  49  f. 

^  Arnold  van  Gennep,  Les  Bites  de  passage.     Paris,  1909. 


54  ETHNOLOGY 

MODEKN  GEEEK  FOLKLORE  AND  ANCIENT  GREEK 
RELIGION.  A  Study  in  Survivals,  by  John  Guth- 
bert  Lawson,  Fellow  and  Lecturer  of  Pembroke  College, 
Cambridge.  Cambridge  :  The  University  Press,  1910. 
Pp.  xii.,  620.     12s. 

One  finds  in  this  volume  an  excellent  illustration  of  the 
value  of  a  University  Foundation,  created  for  the  purpose 
of  encouraging  the  laudable  ambitions  of  beginners  in  serious 
research.  Having  won  the  Craven  Studentship  at  Cam- 
bridge in  1898,  Mr.  Lawson  spent  the  succeeding  two  years 
in  Greece.  He  is  but  one  of  many  beneficiaries  who,  under 
the  will  of  the  late  Lord  Craven,  have  done  much  for  the 
promotion  of  valuable  work  of  this  kind  ;  and  very  few,  if 
any,  can  have  turned  the  great  opportunity  thus  afforded 
them  to  better  or  more  fruitful  account. 

The  special  task  to  which  Mr.  Lawson  addressed  himself 
was  an  '  investigation  of  the  customs  and  superstitions  of 
modern  Greece  in  their  possible  bearing  upon  the  life  and 
thought  of  ancient  Greece  '.^  As  he  himself  remarks  :  '  It 
was  a  venture,  new  in  direction,  vague  in  scope,  and  possibly 
void  of  result  '.^  His  undertaking  was  not  indeed  original;  the 
feat  had  already  been  essayed  by  several  predecessors. ^  Yet 
by  none  has  it  hitherto  been  carried  out  with  such  thorough- 
ness and  competency  :  '  no  large  attempt  has  previously 
been  made  to  trace  the  continuity  of  the  life  and  thought 
of  the  Greek  peoples  '.^  Accordingly,  Mr.  Lawson  has 
happily  succeeded  in  throwing  considerable  light  upon 
several  controverted  problems,  while  he  has  been  rewarded 
by  the  discovery  of  various  by-products  of  a  highly  impor- 
tant character.  By  temperament  and  training,  not  less 
than  by  his  intimate  acquaintance  with  the  peasantry  of 
the  country,  this  author  was  peculiarly  well  fitted  to  enter 

*  Cj.  p.  vii. 

"  To  mention  but  one  authority,  often  referred  to  in  the  volume  now  under 
review,  take  Bernhard  Schmidt,  Bas  Volksleben  der  Nengriechen  und  das 
hellenische  AUerthum.  Erster  Toil.  Leipzig,  1871.  Part  II  has  not  yet 
been  published.  ^  Cf.  p.  x. 


LAWSON,  Modern  Greek  Folklore,  Ancient  Greek  Religion     55 

upon  a  somewhat  difficult  role.  His  knowledge  of  the  classics, 
in  particular,  has  stood  him  in  good  stead,  and  has  enabled 
him  to  conduct  his  quest  in  a  highly  successful  manner. 

Mr.  Lawson  is  persuaded  that  a  study  of  modern  Folklore 
is  essential  as  a  preliminary  to  the  mastery  of  certain  types 
of  religion  ;  and  ancient  Greek  Keligion,  as  he  shows,  falls 
indubitably  within  this  category.  Unlike  Buddhism  or 
Confucianism  or  Christianity  or  Mohammedanism,  it  had 
no  founder,  no  sacred  books,  no  Holy  of  Holies, '  no  hierarchy 
concerned  to  arrest  the  free  progress  of  thought,  or  to  chain 
men's  minds  to  the  faith  of  their  forefathers.  A  summary 
of  popular  doctrines,  if  it  could  have  been  written,  would 
have  had  no  readers,  for  the  simple  reason  that  the  people 
felt  their  religion  more  truly  and  fully  than  the  writer  could 
express  it.  ^  .  .  .  Nothing  was  imposed  by  authority.  In 
belief  and  in  worship,  each  man  was  a  law  unto  himself. 
.  .  .  The  individual  was  free  to  believe  what  he  would,  and 
what  he  could  ;  it  was  the  general,  if  vague,  concensus  of 
the  masses  which  constituted  the  real  religion  of  Greece. 
The  vox  populi  fully  established  itself  as  the  vox  del.'  ^ 

During  the  past  ten  years,  Mr.  Lawson  has  been  applying 
his  theory  to  the  interpretation  of  the  religious  ideas  of  the 
Greek  people  ;  and  the  present  volume  contains  the  outcome 
of  this  fascinating  task.  It  would  be  quite  impossible  to 
review  his  book,  after  the  ordinary  manner,  in  any  adequate 
way  ;  a  better  service  will  have  been  rendered  if  the  reader 
is  induced  to  consult  the  volume  for  himself.  It  will  abun- 
dantly reward  both  the  learned  and  the  uninitiated.  It  is 
in  truth  a  quite  admirable  '  Study  in  Survivals  '.  Touching 
a  few  points  there  must  remain,  as  is  natural,  considerable 
difference  of  opinion ;  but  this  diligent  piece  of  research, 
taken  as  a  wdiole,  represents  honest  and  suggestive  work 
of  a  very  high  order.  It  will  doubtless  lead  some  to  attempt 
to  trace  various  pivotal  customs  and  institutions,  now 
existent  alike  in  Christian  and  non-Christian  faiths,  to  their 
primitive  but  wholly  forgotten  sources. 

1  Cf.  p.  5.  ''  Cf.  p.  3. 


56  ETHNOLOGY 

AFEIKANISCHE  KELIGIONEN,  von  Carl  Meinhof,  Pro- 
fessor der  Afrikanischen  Sprachen  am  Hamburgischen 
Kolonial-Institut.  Berlin:  Missionsbuchhandlimg,  1912. 
Pp.  154.     M.  3. 

In  his  '  African  Keligions  ',  a  series  of  nine  lectures  de- 
livered recently  in  Hamburg,  Dr.  Meinhof  has  condensed  an 
immense  mass  of  information  of  an  extremely  useful  char- 
acter. In  the  circumstances,  the  treatment  of  his  subject 
had  to  be  popular  in  form  ;  but,  notwithstanding  that  fact, 
these  lectures  are  of  high  value  to  the  student  of  Comparative 
Keligion. 

Amid  amazing  variety  as  regards  outward  details,  the 
African  negro  is  as  amazingly  a  unit  in  the  fundamental 
concepts  of  his  faith.  Keligion,  for  him,  is  a  living  and 
ubiquitous  force.  It  accompanies  him  everywhere ;  it 
enters  into  every  nook  and  cranny  of  his  existence.  It  is, 
for  the  most  part,  animistic  in  its  type,  with  a  strong  ten- 
dency towards  fear  of  the  spirits  of  the  dead  ;  fear,  indeed, 
may  be  said  to  underlie  the  whole  fabric  of  it.  The  belief 
in  magic  is  practically  universal,  and  expresses  itself  in 
many  extraordinary  ways.  And  if  religion  in  Africa  sjjrings 
from  fear,  it  also  ceaselessly  inculcates  that  haunting  and 
unsettling  sentiment.  It  is  often  pitilessly  cruel  in  its 
unbending  decrees  and  demands. 

Professor  Meinhof  adduces  evidence  to  show  that,  where 
occasionally  one  comes  across  traces  of  higher  and  more 
elevating  conceptions,  these  ideals  are  probably  due  to 
influences  from  without ;  for  it  is  well  known  that  African 
soil  has  been  the  home  of  many  highly  elaborated  faiths 
— Egyptian  and  Babylonian,  Greek  and  Koman,  Arabian 
and  Jewish — from  very  early  times.  How  far  these  influ- 
ences may  have  penetrated,  and  the  effect  they  have  been 
able — singly  and  in  unison — to  exert  at  diverse  centres, 
remains  for  the  present  a  matter  for  closer  investigation. 
The  writer's  opinion,  however,  is  fairly  warranted  when  he 
affirms  that  the  African  negro,  without  outside  assistance. 


MEINHOF,  Afrikanische  Religionen  57 

seems  incapable  of  rising  to  any  worthy  conception  of  God 
and  of  divine  laws  and  requirements. 

The  topics  dealt  with  successively  in  this  book  are  as 
follows  :  (1)  Aufgabe  und  Methode  der  Forschung,  (2)  Die 
Seelenvorstellungen,  (3)  Zauberei,  (4)  Geist-undAhnendienst, 
(5)  Tierverehrung,  (6)  Weihen  und  Feste,  (7)  Damonen  und 
Himmelsgotter,  (8)  Einfluss  fremder  Keligionen,  and  (9)  Bei- 
gabe :  Afrikanische  Gebete.  The  appended  Bibliography 
is  comprehensive  as  well  as  select,  and  will  certainly  prove 
very  useful  to  a  considerable  number  of  readers. 

Dr.  Meinhof  has  more  recently  covered  the  same  ground 
— although  with  a  more  directly  scientific  purpose — in  his 
welcome  contribution  to  Professor  Bertholet's  enlarged 
Beligionsgeschichtliches  Lesebucli.^  The  importance  of  mak- 
ing a  thorough  and  systematic  study  of  African  religions  is 
now  generally  recognized,  and  already  some  excellent  pro- 
gress has  been  made  in  the  prosecution  of  this  task.  The  old 
sneer,  '  a  mere  mass  of  baseless  superstition  ',  no  longer 
represents  the  verdict  of  informed  opinion  on  this  subject  ; 
a  libel  of  this  sort,  accordingly,  is  now  less  likely  to  be  either 
uttered  or  permitted.  Missionaries  to-day  feel  that  they 
are  under  obligation  to  do  much  more  than  preach  the  gospel 
in  which  they  have  been  led  to  believe  ;  they  are  bound  also 
to  seek  to  understand,  even  at  the  cost  of  the  necessary  time 
and  labour,  the  alien  faiths  they  have  been  commissioned  to 
encounter,  quicken,  and  transform. 

LA  EELIGIONE  PKIMITIVA  IN  SAEDEGNA,  di  Eaffaele 
Pettazzoni,  Libero  Docente  di  Storia  delle  Eeligioni 
neir  Universita  di  Eoma.^  Piacenza  :  Societa  Editrice 
Pontremolese,  1912.     Pp.  xxiii.,  250.     L.  6. 

In  the  new  '  Biblioteca  del  Pensiero  Eeligioso  Moderno  ', 
a  place  has  happily  been  found  for  this  valuable  little  book 

^  Vide  infra,  pp.  402  f .  Professor  Meinhof's  Essay,  published  separately, 
is  entitled  Religionen  der  schriftlosen  Volker  Afrikas  :   vide  infra,  p.  60. 

^  Promoted  to  be  '  Professore  incaricato '  in  the  same  department  in  the 
University  of  Bologna  in  October  1914. 


58  ETHNOLOGY 

from  Dr.  Pettazzoni's  pen.  It  utilizes  material  which  had 
already  appeared  in  various  reviews  and  journals  ;  but  the 
whole  of  it  has  very  carefully  been  revised,  and  then  collected 
into  a  unity  which  completely  conceals  the  stages  of  its 
gradual  evolution. 

Inasmuch  as  this  volume  is  not  so  well  known  to  English- 
speaking  readers  as  it  ought  to  be,  it  may  be  explained  that 
it  consists  of  two  main  divisions.  Following  upon  a  brief 
Introduction,  in  which  the  author  deals  succinctly  with  the 
study  of  religion  in  Italy,  he  proceeds  in  Part  I  to  discuss 
what  he  terms  '  The  Elements  '.  In  chapter  i  he  expounds 
and  illustrates  the  forms  under  which  primitive  religion  in 
Sardinia  found  expression  in  its  earlier  animistic  manifesta- 
tions, and  (later  on)  in  its  gradually  elaborated  series  of 
shrines,  temples,  etc.  Chapter  ii  is  devoted  to  a  survey  of 
concrete  representations  of  the  Supreme  Deity,  likenesses 
which  naturally  varied  very  greatly  in  material,  form,  em- 
bodied sentiment,  and  so  on.  Many  citations  from  early 
writers,  relative  to  this  theme,  are  made  with  happy  dis- 
crimination. Chapter  iii  introduces  one  to  the  second  and 
major  portion  of  the  volume,  which  is  allotted  to  a  considera- 
tion of  '  The  Comparisons  '.  In  the  three  chapters  which 
constitute  Part  II,  attention  is  concentrated  successively 
upon  {a)  Primitive  Eeligion  in  Sardinia  and  in  the  Mediter- 
ranean, (h)  Sardinia  and  Africa,  and  (c)  The  Place  of  Sardinian 
Eeligion  in  the  Comparative  History  of  Keligions. 

As  these  condensed  and  thoughtful  pages  are  perused,  two 
impressions  are  sure  to  gather  force  in  every  reader's  mind. 
First,  a  student  is  struck  by  the  fact  that  we  have  here 
a  treatise  which  deliberately  pursues  its  inquiries  within 
a  narrow  and  easily  explored  arena.  A  small  and  sharply 
defined  field  has  been  selected,  and  then  a  competent  ethno- 
logist has  devoted  his  whole  attention  to  making  a  searching 

survey  of  it.^    In  this  respect.  Dr.  Pettazzoni  has  set  an 

« 

^  This  author  gained  wide  and  invaluable  equipment  for  his  task 
through  his  having  filled  for  a  time  the  post  of  Inspector  in  the  Museo 
Preistorico,  Etnografico  e  Kircheriano  in  Rome. 


PETTAZZONI,  La  ReUgione  Primitiva  in  Sardegna       59 

example  which  it  would  be  well  if  some  of  the  more  ardent 
promoters  of  Anthropology  and  Ethnology  would  seriously 
take  to  heart.  A  lot  of  spade-work  of  this  type  is  impera- 
tively demanded.  '  What  is  most  needed  at  the  present 
day  is  intensive  study  of  limited  areas  ;  the  studies  already 
so  made  have  proved  the  most  fruitful.'  ^  What  is  needed 
is  not  so  much  '  world-wide  comparisons,  concerned  with 
general  traits  of  mankind  ',  but  rather  the  characterization 
of  '  particular  areas  and  their  no  less  particular  interactions  '.^ 
The  conclusions  of  Anthropology  and  Ethnology,  when  these 
studies  are  prosecuted  upon  an  unrestricted  basis,  tend  to 
become  exasperatingly  vague,  and  are  often  sorely  lacking 
in  the  quality  of  thoroughness. 

Secondly,  the  comparisons  which  are  instituted  between 
the  religion  of  the  primitive  inhabitants  of  Sardinia,  and  the 
religions  of  neighbouring  or  more  distant  peoples,  carry  with 
them  the  conviction  that  they  are  true  to  reality.  They  are 
based  upon  data  that  are  ample,  easily  and  conclusively 
established,  not  too  diversified  in  character,  and  not  too 
heterogeneous  as  regards  their  differing  origin. 

This  book  will  well  repay  conscientious  examination  and 
study.  It  reveals  wide  reading,  and  an  intimate  personal 
acquaintance  with  its  subject.  Moreover,  while  reference  is 
made  to  numerous  French  and  German  authorities,  the 
volume  pays  a  high  compliment  to  recent  English  scholarship 
through  its  constant  citations  from  well-known  British 
publications. 

Occasion  wdll  be  taken  on  subsequent  pages  to  draw 
attention  to  Professor  Pettazzoni's  activity  in  the  interests 
of  Comparative  Eeligion  in  Italy.^  He  is  to-day  loyally 
promoting  this  science  in  a  field  where  local  conditions 
demand  more  than  ordinary  skill  and  patience. 

^  Cf.  Alfred  C.  Haddon,  History  of  Anthropology,  p.  154.     London,  1910. 
It  has  been  mentioned  already  that  Dr.  Farnell  {vide  supra,  p.  41)  and  Dr.. 
Graebner  {vide  supra,  p.  47)  warmly  endorse  this  principle. 

^  Cf.  The  Aihenceum,  p.  17.     London,  January  4,  1913. 

^  Vide  infra,  pp.  353  f.,  etc. 


60  ETHNOLOGY 


SUPPLEMENTAEY  VOLUMES 

ETHNOGRAPHY.  Castes  and  Tribes,  bv  Athelstane  Baines. 
(Grundriss  der  indo-arisclien  Philologie  und  Altertums- 
kunde.)  Strassburg :  Karl  J.  Triibner,  1912.  Pp.  211. 
M.  11.50. 

DIE  KULTUE  DES  ALTEN  AGYPTEN,  von  Friedricli  Willielm 
von  Bissing.  Leipzig  :  Quelle  und  Meyer,  1913.  Pp.  87. 
M.  1.25. 

THE  MIND  OF  PRIMITIVE  MAN,  by  Franz  Boas.  New  York  : 
The  Macmillan  Company,  1911.     Pp.  x.,  294.     $  1.50. 

THE  GENIUS  OF  THE  GAEL.  A  Study  in  Celtic  Psy- 
chology, by  Sophie  Bryant.  London  :  T.  Fisher  L^nwin, 
1913.     Pp.  292.     55. 

DIE  SITTEN  DER  VOLKER.  Liebe,  Ehe,  Heirat,  Geburt, 
Religion,  Aberglaube,  Lebensgewohnheiten,  Kultur- 
eigentumlichkeiten.  Tod  und  Bestattung  bei  allen 
Volkern  der  Erde,  von  Georg  H.  Buschan.  3  vols. 
Stuttgart :  Strecker  und  Schroder,  1914.  In  progress.  Vol.  i, 
pp.  viii.,  432.     M.  15. 

KOLONIALE  VOLKENKUNDE,  by  J.  C.  van  Eerde.  Am- 
sterdam: J.  H.  de  Bussy,  1914.  In  progress.  Part  I,' 
pp.  ix,  181.     Fl.  2.30. 

THE  HANDBOOK  OF  FOLKLORE,  by  G.  Laurence  Gomme. 
Revised,  greatly  altered,  and  enlarged  by  Charlotte  S.  Burne. 
London  :   Sidgwick  and  Jackson,  1914.     Pp.  x.,  364.     65. 

THE  PAGAN  TRIBES  OF  BORNEO,  by  Charles  Hose  and 
William  McDougall.  2  vols.  London :  Macmillan  and 
Company,  1912.     Pp.  xv.,  283  +  374.     £2. 

BABYLONIAN-ASSYRIAN  BIRTH-OMENS  AND  THEIR 
CULTURAL  SIGNIFICANCE,  by  Morris  Jastrow.  Giessen  : 
Alfred  Topelmann,  1914.     Pp.  vi.,  86.     M.  3.20. 

RELIGIONEN  DER  SCHRIFTLOSEN  VOLKER  AFRIKAS, 
von  Carl  Meinhof.  Tiibingen  :  J.  C.  B.  Mohr,  1913.  Pp.  iii., 
46.     M.  1.20. 


SUPPLEMENTARY  VOLUMES  61 

HISTORY  OF  RELIGIONS,  by  George  Foot  Moore.  2  vols. 
Edinburgh:  T.  and  T.  Clark,  1914.  In  progress.  Vol.  i, 
pp.  xiv.,  637.     125.     Vide  infra,  pp.  188  f. 

AMULETS.  Illustrated  by  the  Egyptian  Collection  in 
University  College,  London,  by  William  M.  Flinders 
Petrie.  London:  Constable  and  Company,  1914.  Pp.  x.,58. 
54  Plates.     £1  Is. 

THE  HISTORY  OF  MELANESIAN  SOCIETY,  by  William 
H.  R.  Rivers.  (The  Percy  Sladen  Trust  Expedition  to 
Melanesia.)  2  vols.  Cambridge  :  The  University  Press, 
1914.     Pp.  xii.,  400  +  vi.,  610.     £1  16s. 

GEBURT,  HOCHZEIT  UND  TOD.  Beitrage  zur  verglei- 
CHENDEN  Volkskunde,  von  Ernst  Samter.  Leipzig  :  B.  G. 
Teubner,  1911.     Pp.  222.     M.  6. 

DIE  MODERNE  ETHNOLOGIE.  Fine  Einfuhrung  in  die 
Geschichte,  Methoden  UND  Ziele  der  modernen  Ethno- 
LOGIE,  von  Wilhelm  Schmidt.  Wien:  Mechitharisten-Buch- 
druckerei,  1910.     M.  3. 

THE  RELIGIOUS  REVOLUTION  OF  TO-DAY,  by  James 
Thomson  Shotwell.  (The  William  Brewster  Clark  Lectures, 
1913.)  Boston  :  Houghton,  Mifflin  and  Company,  1913. 
Pp.  viii.,  162.     $1.10. 

THE  NATIVE  TRIBES  OF  THE  NORTHERN  TERRITORY 
OF  AUSTRALIA,  by  Walter  Baldwin  Spencer.  London  : 
Macmillan  and  Company,  1914.     Pp.  xx.,  516.     £1  Is. 

* 

*  * 

ANTHROPOS-BIBLIOTHEK.  Internationale  Sammlung 
ETHNOLOGiscHER  MOnographien.  5  vols.  MUuster :  Aschen- 
dorff,  1909-     .    In  ^progress.    Prices  vary  from  M.  6  to  M.  20. 

ETHNOLOGICA,  herausgegeben  von  Willy  Foy.  2  vols. 
Leipzig :  K.  W.  Hiersemann,  1909-  .  In  ^progress. 
Pp.  circa  200,  each  volume.     M.  10  to  M.  20,  each  volume. 

KULTURGESCHICHTLICHE  BIBLIOTHEK,  herausgegeben 
von  Willy  Foy.  Heidelberg  :  Carl  Winter,  1911-  .  In 
progress.     Vol.  i.  :  vide  supra,  p.  46. 


SOCIOLOGY 

CoMTE,  the  founder  of  Sociology,  admirably  defined  this 
study  as  '  the  science  of  the  associated  life  of  humanity  '.^ 
Herbert  Spencer,  now  himself  out-distanced,  became  its 
chief  representative  among  its  later  apostles.^  The  emphasis 
given  by  this  writer  to  the  bearing  of  evolution  upon  the 
growth  and  improvement  of  social  institutions  ensured  that, 
when  the  sociological  method  came  to  be  applied  to  the 
study  of  religion — and  especially  to  the  genesis  of  religious 
institutions  among  the  lower  races — it  would  inaugurate 
within  that  domain  an  entirely  new  departure  of  a  highly 
important  character. 

At  the  outset,  this  science  was  viewed  with  a  good  deal  of 
coldness  and  distrust.  Its  offers  of  guidance  were  promptly 
declined ;  its  claim  to  speak  in  the  name  of  scientific 
accuracy  was  often  met  with  ill-concealed  contempt.  Pro- 
bably its  promoters  were  themselves  chiefly  to  blame  for 
these  evidences  of  pique  and  displeasure  ;  they  certainly, 
by  their  inconsiderate  and  rather  cavalier  treatment  of  those 
who  refused  their  leadership,  did  little  to  soothe — and  much 
to  irritate — the  ruffled  susceptibilities  of  their  critics.  And 
similar  mistaken  tactics  to-day,  in  any  branch  of  research, 
are  bound  to  meet  with  similar  resentment  and  censure. 

Sociologists,  alike  in  Great  Britain  and  beyond  it,  are 
beginning  so  to  expand  the  meaning  of '  Sociology  '  that  their 
procedure  inevitably  reminds  one  of  the  action  of  certain 
other  teachers  when  interpreting  the  terms  '  Anthropology ' 

^  Cf.  Auguste  Comte,  Cours  de  philosophie  positive.  6  vols.  Paris,  1830- 
1842.  [Translated  and  condensed.  2  vols.  London,  1853.]  Amplified  in 
Systeme  de  politique  positive,  ou  Traite  de  sociologie  instituant  la  Religion  de 
VHumanitL     4  vols.     Paris,  1851-1854.     [Translated,  London,  1875.] 

2  CJ.  Principles  of  Sociology.  3  vols.  London,  1876-189G.  Also, 
Descriptive  Sociology,  begun  in  1867,  and  still  in  course  of  publicaliion  in 
accordance  with  instructions  transmitted  to  the  author's  trustees. 


SOCIOLOGY  •  63 

and  '  Ethnology  '.^  Used  in  this  wider  sense,  '  Sociology ' 
becomes  practically  interchangeable  with  '  Anthropology  '. 
Be  that  as  it  may,  the  chief  rival  to-day  of  the  anthropologi- 
cal school — represented  in  Germany  by  Professor  Bastian's 
successors,  and  in  England  by  Tylor  and  his  more  or  less 
dissentient  followers  ^ — is  the  new  sociological  school,  now 
being  piloted  with  much  skill  and  daring  by  MM.  Durkheim 
and  Levy-Bruhl.  The  British  group  tends,  no  doubt,  to  be 
somewhat  too  restricted  in  its  outlook  ;  it  seeks  to  arrive 
at  a  knowledge  of  early  social  institutions  through  a  study 
of  those  psychological  factors  which  are  discoverable  in  the 
individual  unit.  The  French  school,  on  the  other  hand, 
seeks  to  arrive  at  the  same  goal  through  a  study  of  those 
psychological  factors  which  reveal  themselves  in  every 
primitive  community. 

Accordingly,  a  new  phase  of  inquiry  has  recently  become 
prominent ;  and  already  it  has  secured  influential  support 
among  scholars  in  Great  Britain.^  The  splendid  work 
accomplished  by  Dr.  Westermarck  and  Mr.  Hobhouse,  the 
Martin  White  Professors  of  Sociology  in  the  University  of 
London,  cannot  be  too  warmly  commended.  It  is  under 
'  Sociology  '  that,  in  its  School  of  Anthropology,  the  Uni- 
versity of  Oxford  is  at  present  discussing  all  questions  which 
emerge  in  connexion  with  primitive  religion.*  Moreover, 
as  already  stated,  the  chair  which  Professor  Frazer  fills  in 

^  Vide  supra,  footnote,  p.  3.  Professor  Hobhouse  maintains  that  '  tho 
eoniparative  study  of  religion  goes  together  with  that  of  jurisprudence,  of 
ethics,  of  politics,  and  of  economics,  to  make  up  the  whole  body  of  truth 
which  forms  the  subject-matter  of  Sociology '  !  {Transactions  of  the  Third 
International  Congress  for  the  History  of  Religions,  vol.  ii,  p.  433.  Oxford,. 
1908.)  ^   Vide  supra,  p.  46, 

^  Cf.  Francis  M.  Cornford,  From  Religion  to  Philosophy  :  vide  infra,  p.  79. 
Dr.  W.  H.  R.  Rivers  of  Cambridge,  though  not  wholly  a  convert  {cf.  his 
points  of  dissent  in  The  Hihhert  Journal,  vol.  x,  pp.  393-407.  London, 
January,  1912),  accepts  the  principle  that  social  organization  lies  at  the  very 
heart  of  all  anthropological  investigations.  Sir  Laurence  Gomme  holds  that 
Sociology  is  the  basis  of  any  effective  inquiry  into  Primitive  Culture :  cf.  The 
Sociological  Review,  vol.  ii,  pp.  317-37.     Manchester,  1909. 

*  Dieserud  would  allot  the  discussion  of  religion  to  the  department  of 
'  Ethnic  Sociology  ' :  vide  supra,  p.  10. 


64  SOCIOLOGY 

the  University  of  Liverpool  is  set  apart  to  the  study  of  Social 
Anthropology.^ 

Among  American  publications  in  this  department,  atten- 
tion is  drawn  to  inquiries  which  were  recently  instituted  by 
Professor  Toy.^  Two  other  American  volumes,  singled  out 
for  special  mention,  are  reviewed  on  subsequent  pages .^ 

It  is  in  France,  however,  that  the  sociological  method  is 
conspicuously  in  evidence  ;  and,  in  that  country,  it  is 
steadily  winning  adherents.  Very  noteworthy  and  ingenious 
are  the  efforts  it  is  making  to  reconstruct  the  (probable) 
circumstances  and  environments  of  primitive  peoples,  and 
to  explain  in  this  way  their  varying  religious  conceptions.* 
And,  in  probing  the  mysteries  of  this  subject,  Sociology  finds 
the  root  of  religion  to  be  deposited  in  man's  social  life.  It 
holds,  in  a  word,  that  '  the  social  group  is  the  original  type 
on  which  all  other  schemes  of  classification — at  first  magical, 
and  later  scientific — are  modelled  '.^  Individuals  vary 
immensely,  yet  they  are  inevitably  conditioned  and  con- 
trolled by  their  social  environment.  At  the  end  of  the 
day,  it  is  not  the  man,  hut  the  tribe,  that  is  found  to  have 
determined  the  actual  condition  of  things. 

Under  the  auspices  of  this  New  Sociology,  religion  has 
become — much  more  directly  and  constantly  than  among 
the  older  '  anthropologists  ' — a  subject  of  intensive  study. 
It  is  now  taught  that  there  are  forces  in  man,  everywhere 
existent,  which  tend — in  infinite  variety,  yet  under  the 
pressure  of  identical  social  laws — to  build  up  a  specifically 
religious  structure.  In  distinguishing  magic  from  religion. 
Dr.  Durkheim  lays  emphasis  upon  the  individual  character 

^  Vide  supra,  p.  12. 

2  Cf.  Crawford  H.  Toy,  Introduction  to  the  History  of  Religions ;  vide  infra, 
pp.  195  f.  Chapter  x  (pp.  481-583)  is  entitled,  '  Social  Development  of 
Religion.'  ^  Vide  infra,  pp.  69  and  75. 

*  Cf.  in  particular,  £raile  Durkheim,  Les  Regies  de  la  methode  sociologique 
[Paris,  1895:  (3th  edition,  1912],  and  UAnnee  sociologique  [vide  infra, 
pp.  449  f.] ;  and  Raoul  de  la  Grasserie,  Des  religions  comparees  au  point  de 
vue  sociologique.     Paris,  1899. 

=  Cf.  F.  M.  Cornford,  From  Religion  to  Philosophy,  p.  71. 


SOCIOLOGY  65 

of  the  one  and  the  collective  character  of  the  other.  '  Les 
croyances  proprement  religieuses  sont  toujours  communes 
a  une  collectivite  determinee  qui  fait  profession  d'y  adherer 
et  de  pratiquer  les  rites  qui  en  sont  solidaires  '.^  The 
'  collective  '  worth  of  one  of  the  greatest  religions  the  world 
has  ever  known  is  only  now,  it  is  held,  beginning  to  be 
apprehended  aright. ^  Kehgion  is  said  to  be  invariably 
related  to  '  the  general  circumstances  of  the  social  deve- 
lopment to  which  it  belongs  '.  Primitive  Kehgion  is  the 
product  of  the  collective  feeling  and  thinking  of  a  savage 
community,  and  its  origin  is  found  to  stand  associated  with 
various  prevalent  social  customs.  It  remains  to  the  end 
a  supremely  social  fact.  It  is  '  the  only  force  capable  of 
ensuring  to  society  the  cohesion  which  is  essential  to  social 
life  '.2  It  binds  people  together,  and  helps  to  maintain 
a  certain  agreement  in  religious  thought  and  action. 

The  chief  exponents  of  Sociology  do  not  hesitate  to  criticize 
very  vigorously  the  methods  employed  by  other  investigators 
in  the  study  of  religion.  They  themselves,  however,  must 
be  taken  somewhat  severely  to  task. 

Professor  van  Gennep,  equally  with  the  late  Mr.  Lang, 
thinks  that  the  esteem  in  which  the  sociological  method  is 
held  by  those  who  defend  it  quite  overshoots  the  mark. 
'  Les  appellations  qu'on  a  donnees  a  notre  methode  sont 
evidemment  trompeuses,  et  n'expriment  en  definitive  que 
des  nuances.  Je  prefere  le  qualificatif  d'ethnographique  pour 
rappeler  que  les  populations  "  sauvages  "  vivantes  entrent 
en  ligne  de  compte,  et  non  pas  seulement  celles  civilisees, 
ou  du  passe.  M.  Durkheim  et  son  ecole  preferent  "  socio- 
logique  "  pour  indiquer  qu'il  s'agit  de  phenomenes  sociaux, 
collectifs,  et  de  mecanismes.  Cette  ecole  a  prouve,  dans 
plusieurs  Memoires,  que  I'usage  de  la  "methode  sociologique  " 
conduit  en  effet  a  des  explications,  —  au  lieu  de  conduire 

^  Cf.  Emile  Durkheim,  Les  Formes  elementaires  de  la  vie  reltgieuse,  p.  60 : 
vide  infra,  pp.  66  f. 

^  Cf.  George  Chatterton-Hill,  The  Sociological  Value  of  Christianity/. 
London,  1912. 

F 


66  SOCIOLOGY 

seulement,  comme  la  metliode  historique,  a  des  constata- 
tions  '.^  As  he  puts  it  elsewhere :  *  Essentiellement,  notre 
methode  {quelque  nom  qu'on  lui  donne)  est  une  application 
a  la  vie  sociale  de  la  methode  speciale  qui  fut  elaboree  pour 
I'etude  de  la  vie  physique.  .  .  .  Quand  on  veut  etudier  les 
phenomenes  sociaux,  il  faut  les  etudier  a  la  fois  localement 
(a  I'aide  de  la  methode  historique)  et  comparativement 
(a  I'aide  de  la  methode  biologique),  afin  d'arriver  a  les  classer 
dans  des  categories  "  naturelles  " :  famille,  genre,  espece.'  ^ 

Professor  Loisy  is  another  who  is  continually  combating 
the  aggressiveness  of  this  ambitious  line  of  inquiry.  He  is 
more  thoroughgoing,  however,  than  Professor  van  Gennep.^ 
His  arguments  are  directed,  with  equal  force,  against  the 
employment  of  the  '  anthropological '  method, — his  personal 
preference  leading  him  to  adopt  '  une  methode  historique, 
infiniment  comprehensive  '.^  He  feels  he  is  on  safer  ground 
if  he  confines  his  inquiry  to  a  discovery  (if  possible)  of  the  con- 
stitutent  elements  of  religion,  and  to  a  record  of  their  succes- 
sive and  varied  transformations.  But  to  these  criticisms,  and 
to  a  discussion  of  other  issues  involved  in  questions  of 
method,  fuller  space  will  be  devoted  on  subsequent  pages.^ 


LES  FOKMES  ELEMENTAIEES  DE  LA  VIE  KELI- 
GIEUSE.  Le  Systeme  totemique  en  Austkalie,^ 
par  Emile  Durkheim,  Professeur  de  Sociologie  a  la 
Faculte  des  Lettres  de  I'Universite  de  Paris.  (Travaux 
de  UAnnee  Sociologique.)  Paris  :  FeHx  Alcan,  1912. 
Pp.  647.     Fr.  10. 

Dr.  Durkheim's  portly  volume  brings  us  back  once  more  to 
a  discussion  of  the  meaning  and  merits  of  Totemism,  a  subject 

^  Cf.  Arnold  van  Gcnnep,  Religions,  mceurs  et  Ugendes,  vol.  ii,  p.  85  :  vide 
supra,  pp.  19  f. 

2  Cf.  ibid.,  pp.  83  and  84. 

^  Cf.  Alfred  Loisy,  LeQon  d'ouverture  du  cours  d'histoire  des  religions  au 
College  de  France.     Paris,  1909. 

*  Cf.  ibid.,  p.  38.     Vide  infra,  p.  309. 

5  Vide  infra,  pp.  320  f.,  329  f.,  etc.  ^  Translated,  London,  1915. 


DURKHEIM,  Formes  Elementaires  de  la  Vie  Religieuse      67 

which  has  been  dealt  with  already  under  the  heading  of 
Anthropology.^  The  author  treats  of  this  oft-recurrent 
feature  of  primitive  religion  in  the  light  which  our  increasing 
knowledge  of  various  Australian  tribes  has  recently  thrown 
upon  it. 

The  impression  deepens,  the  further  the  reader  advances, 
that  it  is  premature  for  students  of  Comparative  Keligion  to 
hope  to  derive  much  assistance  from  the  discussion  of  this 
subject.  Where  doctors  disagree,  who  is  to  be  accepted  as 
a  fully  qualified  umpire  ?  Dr.  Durkheim  takes  Professor 
Frazer  to  task  because  of  the  latter's  faulty  interpretations 
of  well-known  primitive  phenomena,  and  because  in  many 
cases  he  begs  the  very  questions  which  are  supposed  to  be 
under  debate.^  He  maintains  also  against  Professor  Frazer 
the  absurdity  of  teaching  that  Totemism  does  not  rise  above 
the  level  of  primitive  magic.  The  distinction  which  the 
Liverpool  professor  draws  between  magic  and  religion  is 
largely  an  arbitrary  one  ;  everything  depends  upon  the 
narrowness  or  comprehensiveness  of  one's  concept  of  religion.^ 
To  Dr.  Durkheim,  Totemism  is  religion.  *  Une  religion 
aussi  etroitement  solidaire  du  systeme  social  qui  depasse 
tous  les  autres  en  simplicite  pent  etre  regardee  comme  la 
plus  elementaire  qu'il  nous  soit  donne  de  connaitre.  Si 
done  nous  parvenons  a  trouver  les  origines  des  croyances 
qui  viennent  d'etre  analysees  (that  is,  totemistic  beliefs), 
nous  avons  des  chances  de  decouvrir  du  meme  coup  les 
causes  qui  firent  eclore  le  sentiment  religieux  dans  I'hu- 
manite.'  ^  Accordingly,  Totemism  must  be  included  among 
the  elementary  phases  of  man's  religious  experience.  Here 
is  one  of  the  particulars  in  which,  agreeing  with  our  author, 
the    late    Mr.   Lang   took   issue    with    Professor    Frazer.^ 

^  Vide  supra,  pp.  12  f.,  19  f.,  and  28  f.  Cf.  also  Emile  Durkheim,  article 
'  Sur  le  totemisme  '  in  UAnnee  sociologique,  vol.  v,  pp.  82-121 :  vide  infra ^ 
pp.  449  f.  2  Cf.  pp.  257-62. 

^  Vide  supra,  pp.  64-5.  For  Dr.  Durkheim's  definition  of  religion,  vide 
infra,  p.  171.  '  C/-  P-  239. 

^  Yet  Dr.  Durkheim  couples  Sir  James  Frazer  and  Mr.  Lang  together, 
afiirming  that  both  '  nient  le  caractere  religieux  du  totemisme  ' !  (p.  266). 

F2 


68  SOCIOLOGY 

Dr.  Durkheim,  however,  does  not  pause  at  this  point.  Having 
stated  that  '  nous  savons  que  le  totemisme  est  etroitement 
he  a  r organisation  sociale  la  plus  primitive  que  nous  con- 
naissions  et  meme,  selon  toute  vraisemblance,  qui  soit 
concevable  \^  this  author  is  prepared  to  regard  Totemism 
as  being  itself  man's  primitive  faith. 

It  must  be  remarked  that  the  writers  of  these  varied 
expositions  of  Totemism  seem  incapable  of  conveying  their 
meaning  with  a  sufficient  amount  of  explicitness  ;  or  is  it 
because  they  so  frequently  change  their  conclusions  that  their 
critics  so  often  incur  their  resentment !  Thus  Dr.  Durkheim, 
when  referring  to  Mr.  Lang,  states  that  the  latter  traces  'I'idee 
des  grands  dieux  '  to  '  une  sorte  de  revelation  primitive  '  ^ 
.  .  .  une  sorte  d'intuition  sur  la  nature  de  laquelle  on  refuse 
de  s'expliquer.^  One  can  imagine  what  must  have  been  the 
look  and  speech  of  the  accused,  when  he  first  heard  this 
charge  while  he  was  still  in  the  flesh  !  Indeed  in  one  of  the 
very  latest  of  his  contributions  to  the  press,  Mr.  Lang  pro- 
tested vigorously  that  he  never  held  that  the  belief  in  a  god 
originated  in  a  primitive  revelation.  '  Dr.  Durkheim  credits 
me  with  a  view  which  I  never  expressed,  and  which  I  have 
repeatedly  disclaimed.'  *  Any  one  who  has  read  with  care 
the  successive  editions  of  the  book  to  which  our  author 
refe^rs  will  quickly  become  aware  that  his  rebuke  was  quite 
unwarranted.^  It  must  be  admitted,  however,  that  Mr.  Lang 
modified  his  positions  so  frequently — down  even  to  the  very 
year  of  his  death — that  honest  impressions  and  criticisms 
of  this  Scottish  scholar  have  sometimes  needed  drastic 
revision  and  correction. 

Dr.  Durkheim  believes  that  the  conception  of  '  le  grand 
dieu  '  is  due  directly  to  the  existence  of  primitive  Totemism.^ 
He  thinks  that  the  savage  began  by  conceiving  a  '  substance 

'  Cf.  p.  2(37.  ■  2  Cf.  p.  2G7.  ■'  Cf.  p.  414. 

*  Cf.  The  Athenceum,  p.  119.     London,  August,  1912. 

*  Cf.  Andrew  Lang,  The  Making  of  Religion.  London,  1898.  Vide 
2nd  edition  (1900),  and  especially  the  3id  edition  (1910),  pp.  ix-xii. 

<■'  Cf.  p.  418. 


DURKHEIM,  Formes  Elementaires  de  la  Vie  Religieuse     69 

immaterielle,  une  energie  diffuse  a  travers  toutes  sortes 
d'etres  heterogenes,  qui  est,  seule,  I'objet  veritable  du  culte  '.^ 
But  what  does  this  imply  ?  Surely  it  overlooks  the  fact  that 
no  really  '  primitive  '  man  could  frame  such  a  comprehensive 
concept ! 

Dr.  Durkheim's  contributions  to  the  sociological  study  of 
religion — especially  in  L'Annee  Sociologique,  which  he  edits 
with  conspicuous  skill — entitle  him  to  our  admiration  and 
gratitude.  We  are  unable  always  to  agree  with  him.  As 
M.  Dussaud  easily  shows,^  Professor  Durkheim  exaggerates 
the  importance  of  the  social  factor — and  proportionately 
minimizes  the  part  actually  played  by  the  individual — in  the 
associated  life  of  mankind.  Nevertheless,  this  author  is 
a  hard  worker  and  spares  himself  no  pains.  His  researches 
secure  in  Great  Britain  a  perusal  not  less  eager  and  respectful 
than  that  which  they  have  already  everywhere  received 
among  his  fellow  countrymen.^ 


SOCIAL  PROGKAMMES  IN  THE  WEST,  by  Charles 
Richmond  Henderson,  Professor  of  Sociology  in  the  Uni- 
versity of  Chicago.  (The  Barrows  Lectures,  1912-1913.) 
Chicago:  The  University  Press,  1913.  Pp.  xxviii.,  184. 
$1.25. 

In  the  subject  he  chose  for  discussion.  Professor  Henderson 
inaugurated  a  new  departure  among  the  topics  dealt  with  in 
the  official  publications  of  the  Barrows  Foundation.  Mrs. 
Haskell,  the  creator  of  this  Lectureship,  was  supremely  eager 
to  secure — from  an  impartial  and  enlightened  point  of  view — 
a  presentation  of  the  claims  of  the  Christian  rehgion  before 
intelHgent   audiences    in   India,    China,   and    Japan.     The 

^  Cf.  p.  270. 

2  Cf.  Rene  Busssiud,  Introduction  a  Thistoire  des  religions,  pp.  16-17  :  vide 

infra,  pp.  178  f. 

*  Cf.  Goblet  d'Alviella,  article  on  '  La  Sociologie  de  M.  Durkheim  et 
I'histoire  des  religions  '  in  the  Eevue  de  VMstoire  des  religions,  vol.  Ixvii, 
pp.  192-221  :  vide  infra,  pp.  488  f. 


70  SOCIOLOGY 

lecturers  were  to  be  indeed  propagandists,  yet  not  propa- 
gandists in  the  ordinary  sense  of  the  term.  It  was  hoped  and 
beheved  that  they  would  profoundly  influence  the  judgement 
of  those  who  heard  them,  and  who  afterwards  seriously 
inquired  into  the  grounds  upon  which  successive  advocates 
might  be  led  to  rest  their  plea  ;  but  no  attempt  to  '  stampede ' 
the  convictions  of  listeners  has  ever  been  contemplated  or 
attempted.  The  intellectual  alertness  of  scholars  such  as 
President  Barrows,  Principal  Fairbairn,  and  President  Hall 
was  deliberately  summoned  to  this  task,  and  that  alertness 
was  invited  to  busy  itself  conscientiously  and  perseveringly 
with  the  furthering  of  the  interests  of  Christianity. 

Dr.  Henderson,  on  the  other  hand,  had  a  somewhat  dif- 
ferent object  in  view.  When  he  went  to  the  East  to  deliver 
his  '  life-message '  ^  on  the  foundation  of  the  Barrows  Lec- 
tureship, he  proceeded  thither  as  the  official  representative 
of  the  '  International  Association  for  the  Legal  Protection 
of  Working  Men,  of  the  Permanent  Committee  of  Social 
Insurance,  and  of  the  International  Association  for  the 
Combat  with  Unemployment '.  One  of  the  express  purposes 
he  meant  to  fulfil  was  the  founding  of  special  sections  of  these 
Associations  in  the  Orient.  It  will  be  seen  at  once  that  a  con- 
siderable gulf  separates  these  discussions  from  those  which 
the  founder  of  the  Lectureship  had  especially  in  view. 

Dr.  Henderson's  undertaking  is  significant,  and  it  is  bound 
to  bear  fruit.  His  book  has  already  been  published  in  the 
local  tongues  of  Japan  and  China,  and  it  has  awakened  a  good 
deal  of  interest  in  India.  His  enterprise  may  be  regarded 
as  an  experiment,  and  the  exact  measure  and  quality  of  its 
results  cannot  yet  be  foreshadowed.  Professor  Henderson 
made  no  disguise  of  his  religious  affiliations.  '  I  could  not 
conceal,  if  I  would,  the  faith  by  which  I  live.  I  am  a  theist 
and  a  Christian.  I  believe  in  God  the  Holy,  and  I  find  His 
image  in  Christ.  There  is  mystery  in  faith,  and  there  are 
many  things  I  do  not  profess  to  know  ;  but  the  Christian 
view  of  life,  of  God,  of  sin,  of  duty,  of  redemption,  of  eternal 

^  C/.  p.  vii. 


HENDEKSON,  Social  Programmes  in  the  West  71 

life  seems  to  me  inherently  reasonable,  and  practically  the 
best  for  mankind.  It  is  the  deepest,  most  earnest  wish  and 
prayer  of  my  soul  that  you  will  think  of  my  Master  lovingly, 
as  I  am  sure  He  is  your  friend.'  ^  But  after  this  introduction, 
the  lecturer  leaves  theological  questions  for  the  most  part 
severely  alone.  Such  topics  emerge  indeed  incidentally,  as 
when  the  speaker  declares  :  '  I  have  come  to  tell  you  some- 
thing of  the  modern  revelation  of  Christ's  spirit  in  works  of 
love,  kindness  and  justice.'  ^  Or  again :  '  This  is  Christianity, 
— universal  friendship.  ...  It  is  high  time  we  should 
consciously  organize  a  spiritual  policy  for  all  the  peoples, 
a  policy  in  which  love  shall  be  the  master  force.'  ^  His 
argument,  however,  is  concerned  exclusively  with  '  the 
economic  evolution  of  modern  peoples  '.  The  characteristics 
of  modern  industry  and  exchange,  the  schemes  which  have 
been  devised  in  America  and  the  countries  of  Europe  for  the 
improvement  of  the  condition  of  the  people  as  a  whole, 
questions  of  public  health  and  education  and  morality, 
movements  to  improve  the  economic  and  cultural  situation 
of  wage-earners,  are  some  of  the  subjects  successively  dis- 
cussed. The  book  indeed  is  a  valuable  manual  for  the  help 
of  the  social  reformer  in  all  lands. 

In  view  of  the  vast  industrial  changes  which  are  now 
taking  place  in  the  East,  and  the  still  greater  changes  which 
are  sure  to  come,  these  lectures  have  a  peculiar  value, 
especially  as  they  contain  a  compendium  of  the  views  of 
an  acute  and  sagacious  thinker.  Dr.  Henderson  wisely 
remarks :  '  I  have  not  in  mind  specific  proposals  for  direction 
of  the  Orient ;  the  policy  of  a  people  must  be  worked  out 
by  itself,  with  all  the  help  it  can  command  from  modern 
science.  .  .  .  But  I  do  have  the  ambition  to  describe,  illus- 
trate, and  explain  some  of  the  essential  aims,  tendencies, 
and  reasons  of  the  social  policy  of  the  Western  World, 
especially  that  country  with  which  I  am  most  familiar,  the 
United  States.  .  .  .  Principles  of  organization  and  conduct 
will  be  disclosed  which  are  based  on  general  (perhaps  uni- 

1  Cj.  p.  2.  ^  C/.  p.  29. 


72  SOCIOLOGY 

versal)  factors  of  human  nature  and  needs.'  ^  In  his  second 
lecture,  devoted  to  '  PubHc  and  Private  Belief  of  Dependents 
and  Abnormals ',  some  frank  and  straight-flung  words  have 
no  doubt  been  inspired  by  his  contact  with  some  of  the  count- 
less beggars  of  the  East — many  of  them  '  holy  '  men — who 
are  allowed  to  batten  upon  the  kind-hearted  but  mistaken 
charity  of  their  neighbours.  Western  methods  in  this 
connexion  are  well  worthy  of  study  and  comparison. 

The  lecturer  had  to  face  a  peculiarly  difficult  task,  but  it 
must  be  said  in  all  honesty  that  he  met  it  with  skill  and 
success.  '  It  was  necessary  and  proper  for  a  stranger  and 
a  guest ',  he  writes  elsewhere,  '  to  be  careful  with  his  fire 
while  he  was  near  this  magazine  of  explosives.'  ^  Our 
author  concludes  :  '  Sociology  can  never  be  a  substitute  for 
theology  ;  but,  like  all  other  sciences,  it  can  help  us  to  under- 
stand and  guide  the  life  of  God  in  the  lives  of  men.  Philan- 
thropic work  can  never  take  the  place  of  worship,  faith,  and 
spirituality  ;  but  it  can  make  unbelief  ashamed  in  presence 
of  its  demonstration  that  Christianity  is  not  merely  an  idle 
speculation  or  the  luxury  of  ecstatic  emotion,  but  is  the 
power  of  God  in  this  world  of  reality,  and  a  power  for  good 
before  which  misery,  pauperism,  crime,  war,  sin,  are  sure 
to  be  subdued  '.^ 


LES  EONCTIONS  MENTALES  DANS  LES  SOCIETES 
INFEKIEUEES,  par  Lucien  Levy-Bruhl,  Professeur 
de  I'Histoire  de  Philosophie  a  la  Faculte  des  Lettres  de 
rUniversite  de  Paris.  (Travaux  de  UAnnee  Socio- 
logique.)  Paris :  Felix  Alcan,  [2nd  edition],  1912. 
Pp.461.     Fr.  7.50. 

We  have  here  a  truly  brilliant  book,  deserving  of  patient 
and  sympathetic  study.  It  is  written  by  an  investigator 
peculiarly  competent  for  his  task.     It  reveals  the  influence 

'  Cf.  pp.  17-18. 

^  Cf.  The  International  Review  of  Missions,  vol,  ii,  p.  771  :   vide  infra, 
pp.  479  f.  2  Cf.  ibid.,  p.  772. 


LlSVY-BKUHL,  Fonctions  Mentales  dans  les  Societes  Inferieures  73 

at  countless  points  of  Dr.  Durkheim's  researches,  and  it  is 
open  to  the  criticisms  which  any  dominant  constraint 
invariably  incurs  ;  but  it  is  full  of  suggestion  and  argument 
and  detail  which  no  scholar  can  afford  to  ignore. 

The  volume  is  divided  into  four  sections.  Part  I  deals 
with  (a)  '  Les  Kepresentations  collectives  dans  les  perceptions 
des  primitifs,  et  leur  caractere  mystique  ',  (6)  the  much 
debated  '  Loi  de  participation  ',  and  (c)  '  Les  Operations  de 
la  mentalite  prelogique '.  Part  II  discusses  (a) '  La  Mentalite 
des  primitifs  dans  ses  rapports  avecles  langues  qu'ilsparlent', 
and  {b)  '  La  Mentalite  prelogique  dans  ses  rapports  avec  la 
numeration  '.  Part  III  has  to  do  with  '  Institutions  ou  sont 
impliquees  des  representations  collectives  regies  par  la  loi 
de  participation  ',  and  covers  such  topics  as  birth,  initiation, 
death,  burial,  etc.  Part  IV  is  allotted  to  '  Passage  a  des 
types  superieurs  de  mentalite  ',  including  the  origin  of  myths, 
and  the  gradual  development  in  the  human  mind  of  conse- 
cutive and  logical  thought. 

The  purpose  of  this  book  is  to  ascertain  and  record  the 
characteristic  features  of  the  mental  status  and  action  of 
primitive  peoples.  As  to  the  meaning  of  the  word  '  primi- 
tive ',  Professor  Levy-Bruhl  states  that  '  par  ce  terme  — 
impropre,  mais  d'un  usage  presque  indispensable  —  nous 
entendons  simplement  designer  les  membres  des  societes  les 
plus  simples  que  nous  connaissions  '.^ 

Professor  Lew-Bruhl  is  an  enthusiastic  advocate  of  the 
employment  of  the  comparative  method.  Indeed,  he  takes 
pains  at  the  very  outset  to  demonstrate  that  the  New 
Sociology  is  essentially  and  invariably  '  comparative  '.  He 
proceeds  :  '  Que  les  fonctions  mentales  superieures  doivent 
etre  etudiees  par  la  methode  comparative,  c'est-d-dire  socio- 
logique,  ce  n'est  pas  la  une  idee  nouvelle.  Auguste  Comte 
I'avait  deja  nettement  enoncee,  dans  le  Cours  de  pJiilosophie 
positive  '.2  But  the  Sociology  of  to-day  has  far  outrun  the 
dicta  of  its  distinguished  founder.  *  Cette  etude  patiente 
et  minutieuse  des  phenomenes  mentaux  dans  les  differents 
^  Cf.  p.  2.  '  Cf.  p.  4. 


74:  SOCIOLOGY 

types  de  societes  humaines,  dont  Comte  n'avait  pas  aper^u  la 
necessite,  d'autres  I'avaient  commencee,et  ils  I'ont  poursuivie 
avec  perseverance,  en  savants,  non  en  philosophes,  et  dans 
le  simple  dessein  de  connaitre  et  de  classer  les  faits.  Je 
veux  parler  des  anthropologistes  et  des  ethnograplies,  et  en 
particulier  de  Tecole  anthropologique  anglaise  '.^  And  then 
the  writer  proceeds  to  show  wherein  that  school  has  failed. 
'  L'ecole  anthropologique  anglaise  .  .  .  se  preoccupe  toii- 
jours  de  montrer  le  rapport  de  la  mentalite  "  sauvage  "  avec 
la  mentalite  "  civilisee ",  et  de  Vexpliquer,  Mais  c'est 
precisement  cette  explication  qui  les  a  empeches  d'aller  plus 
avant.  Ils  I'avaient  toute  prete.  Ils  ne  I'ont  pas  cherchee 
dans  les  faits  eux-memes ;  ils  la  leur  ont  imposee.  En 
constatant  dans  les  societes  inferieures  des  institutions  et 
des  croyances  si  differentes  des  notres,  ils  ne  se  sont  pas 
demande  si,  pour  en  rendre  compte,  il  n'y  aurait  pas  lieu 
d'examiner  plusieurs  hypotheses.  lis  ont  pris  pour  accorde 
que  les  faits  ne  pouvaient  s'expliquer  que  d'u7ie  seule  maniere. 
Les  representations  collectives  des  societes  considerees  pro- 
viennent-elles  de  fonctions  mentales  superieures  identiques 
aux  notres,  ou  doivent-elles  etre  rapportees  a  une  mentalite 
qui  differe  de  la  notre,  dans  une  mesure  a  determiner  ?  Cette 
alternative  ne  s'est  pas  presentee  a  leur  esprit  '.^ 

Professor  Levy-Bruhl,  a  keen  historian  and  logician,  is 
very  ready  to  criticize  others  ;  but  he  has  left  not  a  few  weak 
places  in  his  own  armour,  and  his  opponents  have  not  been 
slow  to  discover  them.  He  has  probably  raised  quite  as 
many  problems  as  he  has  solved.  A  countryman  of  his 
own — representing,  to  be  sure,  a  different  type  and  quality 
of  scholarship — has  certainly  not  spared  him  in  the  pages  of 
a  recent  review.^  This  critic  does  not  hesitate  to  declare 
that  '  une  bonne  partie  du  livre  est  employee  a  interpreter, 
en  fonction  de  sa  propre  hypothese,  des  faits  et  des  institu- 
tions fort  susceptibles  d'une  autre  interpretation,  puisqu'ils 

^  Cf.  p.  5.  2  cf.  pp.  6-7. 

*  C/.  Frederic  Bouvier  in  his  '  Bulletin  d'histoire  comparee  des  religions', 
in  Recherches  de  science  religieuse,  vol.  ii,  pp.  75-84  :  vide  infra,  p.  487. 


LEVY-BKUHL,  Fonctions  Mentales  dans  les  Societes  Inferieures  75 

avaient  ete  d'abord  baptises  au  rite  anthropologique'.^  At 
the  same  time,  one  of  the  chief  excellences  of  this  volume 
lies  in  the  fact  that  it  sets  the  whole  problem  in  a  new  light, 
and  insists  upon  its  being  viewed  and  discussed  in  a  compre- 
hensive and  scientific  way. 


EELIGION  IN  THE  MAKING.  A  Study  in  Biblical 
Sociology,  by  Samuel  George  Smith,  Head  Professor 
in  the  Department  of  Sociology  and  Anthropology  in  the 
University  of  Minnesota.  New  York  :  The  Macmillan 
Company,  1910.     Pp.  vi.,  253.     $1.25. 

The  title  of  Professor  Smith's  book  at  once  suggests 
a  volume,  already  referred  to,  upon  which  Mr.  Lang  expended 
infinite  pains. ^  These  two  writers,  to  be  sure,  represent  two 
entirely  different  schools.  Mr.  Lang  seemed  sometimes  to 
speak  rather  slightingly  of  Sociology,  claiming  that  its  quest 
in  every  direction  was  largely  a  work  of  supererogation  ; 
in  so  far  as  he  was  wont  to  cultivate  any  special  branch  of 
General  Anthropology,  his  bent  led  him  to  investigate  for  the 
most  part  questions  pertaining  to  Comparative  Mythology.^ 
Professor  Smith,  on  the  other  hand,  relates  his  sociological 
inquiries  directly  to  the  exposition  of  modern  Christianity, 
and  especially  to  its  initial  embodiment  in  the  Old  and  New 
Testament  Scriptures.  For  many  years,  he  had  lectured 
on  Sociology  to  an  academic  audience.  But,  simultaneously, 
he  had  been  conducting  large  classes  devoted  to  advanced 
Bible  study  ;  and  it  occurred  to  him  that  he  might  combine 
these  processes  of  research,  to  the  manifest  advantage  of 
both.  It  was  in  this  way  that  he  began,  eventually,  to 
lecture  in  the  University  on  '  Biblical  Sociology ' ;  and  he 
has  now  provided  for  us,  in  this  volume, '  a  fresh  study  at  first 
hand  of  the  Bible  in  the  light  of  the  principles  of  Sociology  '.* 

The  piece  of  work  which  Professor  Smith  felt  constrained 

1  Cf.  ibid.,  p.  77. 

^  Cf.  The  Making  of  Religion.     London,  1898.     [3rd  edition,  1910.]     Vide 
supra,  p.  68.  ^   Vide  infra,  pp.  96  f.  *  Cf.  p.  vi. 


76  SOCIOLOGY 

to  undertake  has  been  carefully  and  successfully  executed. 
It  was,  by  no  means,  an  unnecessary  task.  Whenever  he 
finds  in  the  Bible  some  ritual  practice  or  leading  religious 
idea,  exhibiting  similarity  to  a  practice  or  idea  current 
among  peoples  who  have  never  heard  of  the  Hebrew  or 
Christian  Scriptures,  he  neither  seeks  to  explain  away  this 
agreement  nor  to  minimize  its  significance.  He  experiences 
no  surprise,  indeed,  when  he  makes  such  discoveries.  On 
the  contrary,  he  feels  more  than  ever  established  in  his  con- 
viction that  mankind  is  a  unit,  that  '  le  grand  dieu  '  is  the 
God  of  all  the  race,  and  that  the  social  cravings  implanted 
in  the  very  constitution  of  man  compel  him  to  seek  diligently 
for  God  until  he  find  Him. 

Mr.  Lang  was  never  weary  of  reiterating  this  challenge  : 
'  Kestrict  yourself  to  facts  ;  with  your  theories  I  have  no 
patience.'  Possibly,  in  this  particular  as  in  some  others, 
Mr.  Lang's  advice  was  better  than  his  practice.  But  he  and 
Professor  Smith  are  quite  at  one,  in  so  far  as  the  validity  of 
this  fundamental  principle  is  concerned.  Dr.  Smith  does 
not  hesitate  to  frame,  towards  the  close  of  his  volume, 
a  number  of  '  Kesultant  Conclusions  '  ;  ^  but,  first  of  all,  he 
is  engaged  in  a  search  for  reliable  information.  '  Sociology 
is  a  science,  and  so  deals  with  facts  and  their  interpretation.'  - 
In  particular,  '  to  discover  what  our  debt  is  to  the  Hebrew 
people,  it  is  necessary  to  investigate  their  history,  and  to 
learn  what  ideas  and  institutions  they  have  given,  worthy 
of  becoming  part  of  the  permanent  inheritance  of  the 
world  '.^ 

Applying  the  sociological  method.  Professor  Smith  goes  on 
to  show  that  '  the  institutions  of  religion  began  when  men, 
in  a  common  service,  sought  to  express  a  common  need  and 
to  seek  a  common  good.  These  institutions  began  to  be 
visible  and  organized  when  men  made  some  spot — where 
they  had  worshipped  before — a  permanent  trysting-place  for 
new  appeals  to  the  unseen  powers  '.^ 

The  chapters  which  deal  respectively  with  '  The  Social 

'  CJ.  pp.  226  f.  2  CJ.  p.  15.  =^  CJ.  pp.  1-2.  -•  CJ.  p.  12. 


SMITH,  Religion  in  the  Making  77 

Value  of  Keligion  '  ^  and  '  Development  of  the  Idea  of  God  '  2 
deserve  to  be  specially  commended.  '  Philosophy  ',  this 
writer  says,  '  may  be  under  compulsion  to  account  for  the 
idea  of  God  ;  but  Sociology  accepts  the  idea  of  God  as  an 
historic  fact,  and  seeks  to  exhibit  its  workings  in  human 
affairs.  Fortunately  we  do  not  have  to  attempt  an  explana- 
tion of  religious  origins.  Eeligion  is  a  human  experience,  at 
once  primary  and  universal.  It  is  found,  in  some  form, 
among  all  people.  It  is  probably  the  most  distinctive 
human  interest.  .  .  .  The  Hebrew  people,  in  having  a 
religion,  share  in  the  common  experience  of  the  race.  The 
^miqueness  of  Hebrew  history  consists  in  the  fact  that 
rehgion  is,  from  the  beginning  and  to  the  end,  its  chief 
interest.  ...  It  begins  with  a  form  of  religion  showing 
many  processes  of  earlier  survivals,  but  which  worked  out 
in  the  course  of  centuries  into  a  permanent  form  of  mono- 
theism.' ^  The  greatest  gift  which  the  Hebrew  race  has 
bestowed  upon  mankind,  and  '  the  greatest  possession  which 
ever  came  to  the  world  from  any  source,  is  the  thought  of  one 
God  '.4 


HISTOIRE  SOCIALE  DES  RELIGIONS,  par  Maurice 
Vernes,  Professeur  au  College  Libre  des  Sciences  Socia- 
les,  Paris.  (Etudes  Economiques  et  Sociales.)  2  vols. 
Paris  :  V.  Giard  et  E.  Briere,  1911.  In  inogress. 
Vol.  i,  pp.  539.     Fr.  10. 

This  book  is  but  the  first  volume  of  an  inquiry  that  must 
needs  proceed  somewhat  slowly.  It  confines  itself  to  '  Les 
Beligions  occidentales,  dans  leiir  ra2)2:)ort  avec  le  progres  j)oU' 
tique  et  social  '.^  From  one  point  of  view,  this  treatise  ought 
to  be  dealt  with  under  a  subsequent  category ;  ^  for  it  treats 
at  considerable  length  of  Greek  Religion,  Roman  Religion, 
Mohammedanism,  Judaism,  Christianity,  Roman  Catholi- 
cism, and  Protestantism.     Yet  there  is  one  central  idea  which 

'  Cf.  pp.  23  f.  2  cf^  pp_  57  f_  3  c/.  p.  58. 

*  Cf.  p.  233.  5  Cf.  p.  5.  «   Vide  infra,  pp.  163  f. 


78  SOCIOLOGY 

dominates  the  entire  undertaking.  The  social  aspects  of 
these  several  faiths  are  kept  constantly  in  mind  ;  their  social 
capability  and  efficiency  influence  the  whole  of  the  writer's 
outlook.  Professor  Vernes  has  already  had  something  to 
say  concerning  the  History  of  Eeligions,  using  that  title  in 
its  ordinary  signification ;  ^  but  here  he  is  engaged  in  an 
entirely  different  enterprise.  '  Dans  une  seconde  partie, 
nous  traiterons  de  la  religion  dans  ses  rapports  avec  les 
sciences  et  la  philosophie  du  temps  present,  c'est-a-dire  du 
role  que  I'avenir  reserve  au  christianisme.'  ^ 

The  seven  chapters  of  this  volume — including  a  brief 
introductory  survey — are  devoted  for  the  most  part  to 
Judaism  and  Christianity  ;  the  other  religions  named  are 
dealt  with  in  a  somewhat  cursory  and  incidental  manner. 
The  purpose  of  the  writer  is  to  ascertain  '  quelle  attitude ' 
these  religions  '  ont  adoptee  sciemment  et  resolument  en 
presence  des  questions  sociales  et  politiques  qu'elles  ont 
rencontrees  '.^  And  special  stress  is  laid  upon  his  confidence 
in  the  method  which  he  elects  to  adopt.  '  Nous  nous  pro- 
posons  de  traiter  par  I'emploi  de  la  methode  scientifique, 
c'est-a-dire  par  I'analyse  et  la  discussion  des  documents 
authentiques,  une  matiere  qui,  jusqu'a  ce  jour,  n'a  guere 
donne  lieu  qu'a  des  pubhcations  d'un  caractere  nettement 
apologetique  ou  polemique.'  ^ 

The  success  with  which  the  author's  task  has — thus  far — 
been  accomplished  will  be  appraised  no  doubt  in  somewhat 
differing  verdicts.  He  magnifies  the  right  of  intellectual 
freedom  throughout  his  extended  inquiry.  At  the  same 
time,  the  success  of  Christianity  is  plainly  attributed  to 
causes  which  most  apologists  for  that  faith  wdll  cordially 
welcome.  Professor  Vernes  thinks  that  the  Christian  religion 
has  w^on  its  great  triumph  in  the  West,  not  so  much  owing  to 
a  decline  in  the  vitality  of  its  rivals  as  because  of  its  own 
inherent  superiority.  It  has  not  failed  to  borrow  much  from 
earlier  systems,  and  its  obligations  to  Judaism  in  particular 

» 

^  Cf.  UHistoire  des  religions.     Paris,  1887. 

2  C/.  p.  535.  3  CJ.  p.  2.  *  Cf.  p.  5. 


VERNES,  Histoire  Sociale  des  Religions  79 

are  carefully  pointed  out ;  but;  on  the  other  hand,  it  has  ever 
enriched  and  ennobled  those  faiths  which  have  come  under 
its  influence. 

While  rejoinders  are  perhaps  inevitable,  there  is  much  in 
this  book  that  will  ensure  an  eager  perusal  of  its  '  seconde 
partie  ',  as  soon  as  that  volume  appears. 


SUPPLEMENTAEY  VOLUMES 

INTERPRETATIONS  AND  FORECASTS,     A  Study  of  Sur- 
vivals AND  Tendencies  in  Contemporary  Society,  by 
Victor  Branford.     London  :  Duckworth  and  Company,  1914 
Pp.  xii.,  424.     75.  Qd. 

SOCIOLOGICAL  PROGRESS  IN  MISSION  LANDS,  by  Edward 
Warren  Capen.  New  York  :  The  Fleming  H.  Revell  Com- 
pany, 1914.     Pp.  293.     $1.50. 

THE  SOUL  OF  AMERICA.  A  Constructive  Essay  in  the 
Sociology  of  Religion,  by  Stanton  Coit.  London  :  Mac- 
millan  and  Company,  1914.     Pp.  x.,  405.     8s.  6d. 

FROM  RELIGION  TO  PHILOSOPHY,  by  Francis  Macdonald 
Cornford.  London  :  Edward  Arnold,  1912.  Pp.  xx.,  276. 
10s.  6d. 

ABORIGINAL  SIBERIA.  A  Study  in  Social  Anthropology, 
by  Mary  Antoinette  Crispine  Czaplicka.  Oxford :  The 
Clarendon  Press,  1914.     Pp.  xv.,  374.     Us. 

INTRODUCTION  A  LA  SOCIOLOGIE,  par  Guillaume  Joseph 
de  Greef.  2  vols.  Paris  :  Marcel  Riviere  et  C^,  [2nd 
edition],  1911.     Pp.  232  +  446.     Fr.  12. 

THE   POSITION   OF  WOMAN  IN  PRIMITIVE   SOCIETY. 

A  Study  of  the  Matriarchy,  by  C.  Gasquoine  Hartley. 
London  :   Eveleigh  Nash,  1914.     Pp.  276.     3s.  6d. 

DEVELOPMENT  AND  PURPOSE.  An  Essay  toavards 
A  Philosophy  of  Evolution,  by  Leonard  Trelawny 
Hobhouse.  London :  Macmillan  and  Company,  1913. 
Pp.  xxix.,  383.     10s. 


80  SOCIOLOGY 

LA  SOCIETE  JAPONAISE,  Etude  sociologique,  par  Temaki 
Kobayashi.  Paris :  Felix  Alcan,  1914.  Pp.  xx.,  223. 
Fr.  5. 

THE  FAMILY  AMONG  THE  AUSTRALIAN  ABORIGINES. 

A  Sociological  Study,  by  Bronislaw  Malinowski.    London  : 
Hodder  and  Stoughton,  1913.     Pp.  xv.,  326.     6s. 

THE  SOCIAL  BASIS  OF  RELIGION,  by  Simon  Nelson  Patten. 
New  York  :  The  Macmillan  Company,  1911.  Pp.  xviii.,  247. 
$1.25. 

KINDRED  AND  CLAN  IN  THE  MIDDLE  AGES  AND 
AFTER.  A  Study  in  the  Sociology  op  the  Teutonic 
Races,  by  Bertha  Surtees  Phillpotts.  Cambridge  :  The 
University  Press,  1913.     Pp.  xii.,  302.     10s.  6d. 

LA  SOCIOLOGIE  G:EN]ERALE  ET  LES  LOIS  SOCIO- 
LOGIQUES,  par  Gaston  Richard.  Paris :  Octave  Doin  et 
Fils,  1912.     Pp.  296.     Fr.  5. 

KINSHIP  AND  SOCIAL  ORGANIZATION,  by  William  Halse 
Rivers  Rivers.  London:  Constable  and  Company,  1914. 
Pp.  96.     2s.  Qd. 

MARRIAGE  CEREMONIES  IN  MOROCCO,  by  Edward 
Westermarck.  London :  Macmillan  and  Company,  1914. 
Pp.  422.     12s. 


ARCHAEOLOGY 

No  branch  of  modern  investigation  is  more  highly  esteemed 
by  students  of  Comparative  Rehgion  than  that  science  which 
devotes  itself  to  a  study  of  the  survivals  of  bygone  civiliza- 
tions. And  to  no  other  branch  of  modern  investigation  is 
Comparative  Religion  more  profoundly  indebted.  Anthro- 
pology, as  a  general  department  of  inquiry,  enjoys  unques- 
tionably a  wide  popularity  ;  it  is  perhaps  more  cultivated 
to-day  than  any  other  of  the  subsidiary  sciences  referred  to 
in  this  survey.  At  the  same  time.  Archaeology  is  the  more 
arresting  of  these  two  studies  ;  and  it  has  ground  for  feeling 
greater  confidence  in  the  reliability  of  the  results  at  which 
it  arrives  than  Anthropology  can  venture  to  assert.  The 
interpretation  of  the  facts — often  the  merely  alleged  facts — 
which  Anthropology  supplies  differs  widely  in  different 
quarters,  and  accordingly  is  often  misleading  ;  it  has  become 
the  custom,  indeed,  to  define  Anthropology  as  '  Prehistoric 
Archaeology '.  Archaeology  proper,  however,  as  the  late 
Dr.  Brinton  used  to  insist,  '  is  rigidly  wedded  to  rugged 
historical  data,  which  are  constantly  available  for  fresh 
examination  and  verification  '.^  Accordingly,  it  is  ever 
busily  widening  the  habitable  domain  of  History,  that 
domain  in  which  alone  Comparative  Religion  can  flourish. 
Archaeology  is  History.  It  draws  back,  further  and  further, 
the  curtain  which  hides  from  us  the  occurrences  of  the 
unnumbered  aeons  of  the  Past,  and  thus  gradually  reveals  to 
us  the  multifarious  vicissitudes  of  primitive  human  existence. 
It  is  reconstructing  with  certainty  the  framework  of  the  ages. 
In  a  word,  it  is  constantly  supplying  an  immense  stock  of 
material  which  previously-known  records  and  earlier  investi- 
gations had  been  unable  to  disclose. 

^  Cf.  Daniel  G.  Brinton,  Anthropology  as  a  Science,  pp.  7  f.     New  York, 
1892. 


82  ARCHEOLOGY 

Take  a  single  concrete  instance.  Until  quite  recently,  the 
world's  only  sources  of  information  concerning  Palestine  during 
the  period  prior  to  the  Hebrew  conquest  were  the  Old  Testa- 
ment Scriptures.  But  those  documents  tell  us  exceedingly 
little  about  the  culture  and  domestic  relations  of  the  peoples 
who  were  the  earlier  inhabitants  of  that  country.  Within 
late  years,  however,  a  vast  amount  of  archaeological  work 
has  been  carried  on  in  the  Holy  Land.  Desert  wastes  have 
been  visited  by  explorers ;  ancient  mounds  have  been 
excavated  ;  forgotten  cities,  and  the  still  older  ruins  upon 
which  they  were  built,  have  once  more  been  thrown  open  to 
the  light  of  day.  As  a  consequence,  not  only  has  the  testi- 
mony of  the  Old  Testament  concerning  Palestine  been 
supplemented  to  an  extraordinary  degree,  but  a  great  deal 
of  light  has  been  thrown  upon  the  Old  Testament  Scriptures 
themselves. 

The  evolution  of  the  human  race  must  ever  prove,  to  all 
thoughtful  people,  a  subject  of  absorbing  interest.  Year 
after  year,  the  blanks  in  the  sequence  of  our  discoveries  are 
being  gradually  filled.  Already  we  know  a  good  deal  of 
man's  historv  durino^  the  last  seven  thousand  years.  One 
has  only  to  pass  up  and  down  the  Assjaian,  Egyptian,  and 
Grecian  corridors  of  the  British  Museum  to  be  made  aware 
that  he  has  been  given  admission  into  a  great  buried  world  of 
remote  antiquity.  And  that  world  is  no  longer  speechless. 
Its  survivals  tell  us  a  marvellous  story  about  the  inhabitants 
who  formerly  peopled  it,  the  houses  in  which  they  lived,  the 
civilizations  they  helped  to  found,  and  the  lofty  or  sordid 
ambitions  they  cherished  and  carried  into  effect.  As  the 
direct  outcome  of  archaeological  discoveries,  much  of  the 
history  of  mankind  has  of  late  been  entirely  rewritten. 
Widely-current  conceptions  concerning  the  literature,  the 
laws,  ancl  the  domestic  customs  of  various  earty  races  have 
been  radically  modified  ;  in  some  cases,  they  have  perforce 
become  completely  transformed. 

In  no  sphere,  however,  have  the  discoveries  of  Archaeology 
proved   more   revolutionary    than   within   the    domain   of 


AKCH.EOLOGY  83 

religion.  Negatively  considered,  '  Archaeology  came  to  the 
rescue  of  history  from  the  morass  into  which  Philology 
[formerly  ^]  had  dragged  it  '.^  Viewed  positively,  who  can 
over-estimate  its  benefits  ?  The  excavations  now  being 
carried  on  in  Egypt,  in  Palestine,  in  Mesopotamia,  in  India,^ 
in  America,^  and  elsewhere,  have  resulted  in  the  accumu- 
lation of  an  immense  amount  of  new  information  concerning 
the  gods,  the  temples,  the  priests,  the  ritual,  and  the  multi- 
farious religious  observances  of  mankind  in  all  parts  of  the 
world.  In  this  way,  a  strong  and  ever-increasing  impulse 
is  being  lent  to  the  systematic  study  of  religion.  Many 
venerated  theories  have  been  re-enforced  and  established, 
wliile  others  have  been  completely  overturned.  It  is  not 
too  much  to  say  that  the  growing  eagerness  with  which 
scholars  are  to-day  giving  themselves  to  the  study  of  Com- 
parative Eeligion  is  due  in  no  small  measure  to  the  magnificent 
successes  achieved  by  recent  Archaeology,  a  closely-related 
science  to  which  attention  must  now  be  turned.^ 

It  is  not  difficult  to  mention  books,  fitly  representative  of 
this  domain,  in  which  the  comparative  method  has  been  more 
or  less  skilfully  applied.  Their  number  and  excellent  quality, 
indeed,  have  made  the  reviewer's  task  considerablv  harder 
than  it  would  otherwise  have  proved.  Admirable  manuals, 
dealing  with  practically  every  department  of  the  subject, 
are  now  available  in  every  European  language.  The 
volumes  about  to  be  named  have  been  selected  with  care,  and 
illustrate  not  inadequately  the  practical  utility  and  the  im- 
mense possibilities  of  this  fascinating  and  most  fruitful  study. 

^   Vide  infra,  pp.  111-2. 

^  Cf.  Harry  R.  H.  Hall,  jEgean  Archceology,  p.  1  :   vide  infra,  p.  94. 

^  Cf.  an  admirably  illustrated  article,  entitled  '  The  Unburying  of  Buddha  ' 
in  The  Graphic,  pp.  93  f.     London,  January  18,  1913. 

*  The  founding  of  an  International  School  of  American  Archaeology  and 
Ethnology  in  Mexico,  in  1910,  was  an  event  of  extraordinary  interest  : 
vide  infra,  pp.  427-8. 

^  The  work  of  Sir  William  M.  Ramsay  in  Asia  Minor,  of  Sir  Gaston 
Maspero  and  Professor  Edouard  Naville  in  Egypt,  and  of  Professor  Sayce 
and  Dr.  Stephen  Langdon  in  the  fields  of  Assyriology  and  Oriental  Archae- 
ology, cannot  be  too  warmly  commended. 

G2 


84  ARCHEOLOGY 

THE  LAND  OF  THE  HITTITES.  An  Account  of 
Recent  Explorations  and  Discoveries  in  Asia 
Minor,  with  Descriptions  op  the  Hittite  Monu- 
ments, by  John  Garstang,  Professor  of  Archaeology  in 
the  University  of  Liverpool  Maps,  Plans  and  Photo- 
graphs. London  :  Constable  and  Company,  1909. 
Pp.  xxiv.,  415.     12s.  6^. 

Among  the  younger  archaeologists  of  to-day,  none  have 
obtained  greater  prominence  of  late  than  Professor  Garstang. 
For  the  last  sixteen  years,  he  has  been  busy  in  the  work  of 
actual  research, — especially  in  Egypt,  Nubia,  Asia  Minor 
and  Northern  Syria.  It  is  in  the  Sudan  ^  and  in  Central 
Asia  Minor  that  he  has  chiefly  won  his  fame.  Besides  his 
more  extended  expositions,  many  valuable  contributions 
from  his  pen  are  to  be  found  in  the  Annals  of  Archceolocjy 
and  Anthropology,^ 

Students  of  Hittite  civilization  will  always  hold  in  high 
esteem  the  name  of  Professor  Sayce.  Until  a  comparatively 
recent  period,  we  possessed  no  Hittite  records  of  any  real 
account ;  the  peoples  bearing  that  name  were  practically 
unknown.  Vague  allusions  to  them  were  found  in  the  Old 
Testament ;  but  their  existence  seemed  so  visionary  that 
many  scholars  refused  to  admit  its  actuality.  It  was  Pro- 
fessor Sayce,  however, — after  Dr.  Wright  ^  had  in  1872 
brought  to  the  notice  of  experts  the  curious  hieroglyphic 
inscriptions  which  Burckhardt  had  discovered  at  Hamath  on 
the  Orontes  sixty  years  before,  and  after  Mr.  Skene  had  in 
1874  come  across  a  number  of  similar  inscriptions  at  Jerablus 
on  the  Euphrates,  the  site  of  the  ancient  Hittite  capital, 
Carchemish — who  boldly  expressed  the  opinion  that  these 

• 

*  Cf.  John  Garstang,  Meroe.  London,  1911.  Tliis  ancient  city,  a  great 
centre  of  Ethiopian  culture,  seems  to  have  been  founded  about  700  B.  c. 
and  to  have  lasted  until  about  a.  d.  700.  Its  language,  equally  with  that  of 
the  Hittites,  is  still  an  alluring  mystery. 

^   Vide  infra,  pp.  471-2. 

=*  Cf.  William  Wright,  The  Empire  of  the  Hittites.     London,  1884. 


GARSTANG,  The  Land  of  the  Hittites  85 

inscriptions  were  realty  Hittite  monuments.  This  conjecture 
has  since  been  verified  ;  and  step  by  step,  as  Hittite  picto- 
graphs  and  other  survivals  have  been  recovered,  the  records 
of  a  lost  Empire,  and  the  successive  chapters  of  its  forgotten 
history,  have  gradually  been  restored  to  the  world. 

It  is,  however,  more  than  two  decades  since  the  first 
edition  of  Professor  Sayce's  book  appeared.^  In  the  interval, 
the  explorations  conducted  at  Boghaz  Keui  in  Central  Asia 
Minor  by  Dr.  Hugo  Winckler  of  Berlin — not  to  mention 
Dr.  Garstang's  own  discoveries  at  the  same  place — have 
quite  revolutionized  our  knowledge  of  the  career  of  this 
conquering  race.  The  researches  conducted  at  Carchemish 
by  Mr.  Hogarth  ^  of  Oxford,  and  (more  recently)  of  Baron 
Oppenheim  in  the  Tell  Halaf  region  of  Western  Mesopotamia, 
have  also  proved  to  be  of  a  highly  valuable  character. 

The  appearance  of  Professor  Garstang's  book  has  been 
greeted  with  an  unmistakably  cordial  welcome  ;  and  it  is 
entitled  to  all  the  praises  it  has  won.  Professor  Sayce,  in 
a  very  generous  spirit,  has  written  a  formal  Introduction, 
in  which  he  says  that  the  author  has  successfully  elucidated, 
and  will  yet  more  fully  elucidate,  '  much  that  is  mysterious 
in  the  art  and  religion  of  Greece  and  Europe  '.^  It  required 
no  little  courage  on  Professor  Garstang's  part  to  attempt  to 
sketch  the  history  of  a  people  whose  origin  and  language 
have  constituted  the  foundation  of  so  many  heated  contro- 
versies ;  yet  that  courage  has  not  been  lacking.  Nay,  more  : 
the  reader  finds  in  these  pages  a  clearer,  more  comprehensive, 
and  more  reliable  account  of  the  Hittite  confederacy  and 

^  Cf.  Archibald  H.  Sayce,  The  Hittites.  London,  1888.  [2nd  edition, 
1892.]  An  extensive  work,  full  of  scholarly  research,  was  published  by 
a  Canadian  professor  about  the  same  time  :  cf.  John  Campbell,  The  Hittites  : 
Their  Inscriptions  and  their  History.     2  vols.     London,  1891. 

^  Cf.  David  G.  Hogarth,  Hittite  Problems  and  the  Excavation  of  Carchemish, 
London,  1912.  The  view  is  expressed  that  '  there  were  Hittites — or  at  least 
Hittite  cultural  influences — in  Syria  before  its  conquest  by  the  King  of  the 
Hatti  of  Boghaz  Keui '  (p.  11).  Cf.  also  a  paper  by  the  same  writer  on 
'  Hittite  Civilization  in  Syria ',  read  before  the  International  Congress  of 
Historical  Studies  in  1913  :   vide  infra,  pp.  421  f. 

^  Cf.  p.  viii. 


86  AECH^OLOGY 

its  rulers  than  has  anywhere  yet  been  pubHshed.  In  his 
endeavour  to  reconstruct  the  history  of  this  mighty  ancient 
Empire  in  Asia  Minor — triumphant  against  even  the  power 
of  Babylon,  Egypt,  and  Assyria,  until  finally  it  was  itself 
overthrown — the  author  has  rendered  modern  scholarship 
a  highly  important  service.  The  slow  unfolding  of  the  career 
of  these  warlike  and  cultured  peoples,  blossoming  into  special 
distinction  at  two  definite  periods  (about  1350  b.c,  and 
again  about  1000  b.c),  has  now  been  explained  in  an 
intelligible  and  satisfying  way. 

Dr.  Garstang's  book,  when  it  reaches  its  second  edition, 
will  be  even  more  valuable  than  it  is  to-day  ;  for  ampler 
information  touching  several  matters  in  dispute  has  already 
been  secured,  and  must  in  future  discussions  be  taken  into 
account.  In  a  course  of  three  lectures,  delivered  before 
the  Koyal  Institution  in  London  during  April-May  1913, 
the  Professor  took  for  his  subject  '  The  Progress  of  Hittite 
Studies  '  during  the  last  year  or  two  ;  and  he  had  a  wonder- 
fully inspiring  story  to  tell.  His  book  is  chiefly  occupied 
with  a  description  of  all  the  Hittite  monuments  known  to 
scholars  to-day,  and  includes  vivid  representations  of  many 
of  their  intricate  and  puzzling  inscriptions.  The  decipher- 
ment of  these  inscriptions  advances  somewhat  slowly. 
Nevertheless,  they  are  being  elucidated .  with  a  steadily 
growing  confidence,  and  with  a  success  which  promises 
important  results  even  within  the  present  decade. 

Professor  Garstang  is  of  course  an  ardent  believer  in  the 
comparative  method  ;  and,  in  one  respect  at  least,  his  book 
presents  us  with  a  new  application  of  that  method.  In  its 
pages  we  find,  placed  side  by  side,  photographs  of  numerous 
monuments  which  depict  the  faces  of  Hittite  kings,  military 
leaders,  and  priests  ;  photographs  of  recovered  bronzes  ; 
photographs  of  distinctive  pottery,  etc.  In  this  particular,  this 
volume  possesses  a  unique  value  among  books  of  its  class. 

Students  of  Comparative  Keligion  will  be  not  a  little 
interested  in  what  Dr.  Garstang  has  to  say  concerning  the 
Earth-goddess  (the  '  Great  Mother  '),  of  whom  he  discovered 


GARSTANG,  The  Land  of  the  Hittites  87 

a  gigantic  rock-sculpture  at  Mount  Sipylus.  He  affirms  that 
while  the  worship  of  this  goddess  undoubtedly  spread  every- 
where throughout  Western  Asia,  its  origin  in  that  region 
'  is  traceable  to  the  Hittites,  upon  whose  monuments  its 
symbolism  appears  earlier  than  it  is  known  elsewhere  '.^ 
It  is  useful  to  turn  in  this  connexion  to  Dr.  Garstang's 
edition  of  Lucian's  De  Dea  Syria,  translated  by  Dr.  Herbert 
A.  Strong."^  In  a  short  but  delightfully  lucid  Introduction, 
devoted  to  '  The  Syrian  Goddess  in  History  and  Art ',  he 
shows  very  convincingly  that  this  cult  is  indebted  immensely 
for  its  extension  to  Hittite  propaganda  and  support. 


MESOPOTAMIAN  AECH^OLOGY.  An  Introduction 
TO  THE  Archaeology  of  Babylonia  and  Assyria, 
by  Percy  Stuart  Peache  Handcock,  Lecturer  of  the 
Palestine  Exploration  Fund.  (Handbooks  to  Ancient 
Civilizations.)  London :  Philip  Lee  Warner.  1912. 
Pp.  xvi.,  423.     125.  6^. 

Mr.  Handcock's  volume  admirably  serves  the  purpose  for 
which  it  was  written.  It  is  a  veritable  thesaurus,  and  is  not 
likely  to  disappoint  any  particular  group  of  readers.  Scholars 
will  welcome  it ;  for  it  is  comprehensive,  compact  in  form, 
orderly  in  arrangement,  and  accurate  in  statement.  It  is 
addressed  however,  for  the  most  part,  to  the  general  public  ; 
hence  it  is  enlivened  by  copious  as  well  as  excellent 
illustrations.     It  contains,  also,  two  very  useful  maps. 

One  finds  in  this  volume  a  complete  conspectus,  thoroughly 
up-to-date,  of  the  results  achieved  by  archaeology  in  Baby- 
lonia and  Assyria.  The  author  causes  to  pass  before  us,  as 
in  an  arresting  panorama,  a  long  line  of  excavators — scholars 
of  many  nationalities — who  have  gradually  enlarged  the 
boundaries  of  our  knowledge,  and  who  share  the  honour 
of  having  made  some  truly  remarkable  discoveries.  They 
constitute  an  illustrious  and  unforgettable  succession. 

1  Cf.  p.  354.     Cf.  also  pp.  168  f. 

^  Of.  The  Syrian  Goddess.     London,  1913. 


88  AECHiEOLOGY 

A  still  more  fascinating  story  is  told,  however,  when 
Mr.  Handcock  proceeds  to  recount  the  fruits  of  these  inter- 
national labours.  The  splendour  of  other  days  in  ancient 
Mesopotamia  is  vividly  recalled.  The  country,  its  inhabi- 
tants, its  chequered  history,  its  domestic  employments, 
become  once  more  instinct  with  life  and  movement.  Its 
achievements  in  art  and  literature  and  government  are 
chronicled  with  surprising  fullness.  Specimens  of  its 
pottery,  painting,  sculpture,  etc.,  are  depicted  for  our 
leisurely  examination.  Yet  further, — and,  for  our  present 
purpose,  most  important  of  all — we  are  furnished  with 
a  huge  mass  of  Babylonian  and  Assyrian  inscriptions  ^ 
which,  before  many  years  have  passed,  will  enable  us  to 
draw  yet  further  aside  the  veil  which  still  hides  much  of  the 
distinctively  religious  life  of  the  Mesopotamian  peoples. 

From  the  strictly  religious  point  of  view,  the  information 
furnished  by  this  book  concerning  Hammurabi  is  especially 
interesting.  Those  who,  as  visitors  to  the  Louvre,  have 
examined  the  stele  upon  which  this  ruler's  famous  code  of 
laws  is  inscribed  do  not  need  to  be  reminded  of  their  debt 
to  archseological  science.  Thus  far,  however,  Mesopotamian 
Archaeology  has  had  disappointingly  little  to  say  on  the  sub- 
ject of  religion.  Mr.  Handcock,  in  one  of  his  chapters,  has 
told  us  all  that  is  at  present  available  touching  this  theme  ; 
the  time  for  obtaining  a  really  satisfying  knowledge  concern- 
ing it  has  not  yet  arrived. 

At  the  end  of  this  volume,  one  finds  a  list  of  the  rulers 
who  figured  in  the  Dynasties  which  successively  held  sway 
in  early  Mesopotamia.  It  is  a  remarkable  catalogue  ;  and 
it  is  wonderfully  complete,  considering  the  scattered  and 
fragmentary  data  out  of  which  it  has  been  compiled. 

Mr.  Handcock  has  recently  published  a  book  which 
students  of  religion  have  accorded  a  very  cordial  welcome.^ 
The  range  of  its  studies  covers  a  very  wide  field,  including 

^  Vide  infra,  pp.  Ill  f. 

"*  Cf.  P.  S.  P.  Handcock,  The  Latest  Light  on  Bible  Lands.  London,  1913. 
[2nd  edition,  1914.] 


HANDCOCK,  Mesofotmman  Archceology  89 

excavations  and  researches  in  Europe  and  Africa  as  well  as  in 
Asia.  As  before,  the  discussion  is  popular  in  its  form  and 
appeal.  The  connexion  of  many  Old  Testament  stories 
with  their  Babylonian  originals  is  satisfactorily  traced. 
The  writer's  conclusions  concerning  the  Hittite  migrations 
and  invasions  may  fitly  be  compared  with  those  of  Professor 
Garstang, — whose  book  has  already  been  referred  to,^  and 
whose  verdict  (where  it  differs  from  that  of  Mr.  Handcock) 
may  be  accepted  with  perhaps  a  slightly  larger  measure  of 
confidence. 


THE  UNKNOWN  HISTOKY  OF  THE  JEWS.  Dis- 
covered FROM  THE  Ancient  Eecords  and  Monuments 
op  Egypt  and  Babylon,  by  E.  E.  Jessel.  London : 
Watts  and  Company,  1909.     Pp.  xi.,  158.     3s.  Qd, 

This  book  is  singled  out,  not  because  of  any  special  merit 
it  displays,  but  because  its  title  suggests  a  theme  which 
waits  to-day  to  be  dealt  with  in  a  competent,  sober,  and 
comprehensive  manner. 

The  attitude  of  the  writer  is  clearly  one-sided.  He  holds 
a  theory  of  his  own  touching  the  origin  of  the  Jewish  people  ; 
but  unfortunately,  even  after  his  exposition  has  been  com- 
pleted, the  history  of  the  Hebrews  cannot  be  said  to  be  any 
more  '  known  '  than  it  was  before. 

Mr.  Jessel  states  in  his  Introduction  that  '  the  Old  Testa- 
ment related  the  events  of  history  with  one  motive  only, — to 
introduce  the  argument  for  Jewish  theology  and  the  origin 
of  the  ceremonial  of  religious  observances.  Nevertheless, 
there  are  embedded  in  the  priestly  writings  some  real  his- 
torical facts  of  great  value,  though  generally  ...  so  inter- 
woven with  miraculous  incidents  that  the  seeker  after  truth 
hesitates  to  accept  any  of  them.  .  .  .  Unfortunately  for 
the  progress  of  truth,  clerical  influences  tend  to  suppress  the 
publication  of  any  evidence  which  is  seen  to  be  in  conflict 
with  the  Scriptural  accounts.  .  .  .     To-day  we  are  on  the 

1  Vide  supra,  pp.  84  f. 


90  ARCHEOLOGY 

verge  of  discoveries  ;  and  what  we  have  to  relate  in  this 
small  volume  is  merely  the  historical  evidence  up-to-date, 
collected  here  by  one  who  claims  no  special  knowledge,  but 
who  has  searched  for  such  comparisons  as  may  be  made  by 
any  reader  of  his  book.  .  .  .  We  now  offer  the  public  a  first 
attempt  to  reconstruct  history  from  the  Jewish  writings, 
modified  by  the  records  and  monuments  of  contemporary 
nations  '.^ 

As  a  Higher  Critic,  Mr.  Jessel  cannot  be  said  to  be  lacking 
in  the  quality  known  as  the  speculative  imagination.  His 
employment  of  the  evidence  of  the  monuments  is  far  from 
being  reliable.  The  further  the  reader  of  his  book  proceeds,' 
the  more  he  becomes  convinced  that  the  comparison  made 
between  the  Old  Testament  records  and  parallel  narratives 
supplied  by  the  records  and  monuments  of  Egypt  and 
Babylon  are  really  the  ingenious  screening  and  buttressing 
of  a  foregone  conclusion. 

There  are  many  excellent  illustrations  in  this  book,  some 
of  them  being  reproductions  of  Dr.  Petrie's  well-known  casts.- 
Notwithstanding  this  fact,  and  the  many  timely  suggestions 
which  this  volume  contains,  younger  students  of  Archaeology 
are  advised  to  put  themselves  under  the  guidance  of  such 
teachers  as  Professor  Meyer  or  Professor  Petrie  or  Mr.  Hand- 
cock.  These  investigators  are  experts  in  their  craft,  and  are 
accustomed  to  take  their  responsibilities  seriously. 

THE  ARTS  AND  CRAFTS  OF  ANCIENT  EGYPT,  by 
WilHam  Matthew  Flinders  Petrie,  Professor  of  Egypt- 
ology in  the  University  of  London.  (The  Arts  and  Crafts 
of  the  Nations.)  London  :  T.  N.  Foulis,  [2nd  edition], 
1910.     Pp.  xvi.,  166.     DS. 

This  volume  from  Professor  Petrie's  pen — first  published 
in  1909,  and  recently  translated  into  French^ — is  not  fairly 
representative  of  his  archaeological  activity  during  the  last 

^  C/.  pp.  vii,  viii,  and  xi.  ^   Vide  infra,  p.  91. 

^  Cf.  Les  Arts  et  metiers  de  Vancienne  Egypte.     Paris,  1912, 


PETRIE,  Arts  and  Crafts  of  Ancient  Egijpt  91 

four  years  ;  but  lie  has  been  kept  so  busy  of  late  in  actual 
research  that  he  has  had  little  leisure  for  authorship.  Nor 
is  this  volume  a  fairly  representative  specimen  of  the  writer's 
knowledge  and  skill ;  for  the  archaeological  aspects  of  the 
subject  are  only  incidentally  dealt  with.  At  the  same  time, 
Egyptian  art  tells  one  a  good  deal  indirectly  about  gods, 
temples,  priests,  sacrifices,  the  disposal  of  the  dead,  etc.  etc. 
During  earlier  periods.  Professor  Petrie  has  written  several 
books  bearing  directly  upon  the  study  of  religion.^  If 
similar  publications  of  a  more  recent  date  are  lacking, 
the  treatise  under  review  will  at  least  serve  as  a  reminder  of 
that  archaeological  zeal  which,  if  not  always  embodied  in 
print,  continues  to  find  abundant  expression  on  the  lecture 
platform,  in  current  periodicals,^  and  in  the  collection  of 
those  magnificent  Egyptian  treasures  which  have  been  housed 
in  the  Museum  of  University  College,  London. 

Professor  Petrie,  as  is  well  known,  has  contributed  not  a 
little  to  our  knowledge  of  the  subject  discussed  in  Professor 
Garstang's  book.^  His  casts  of  the  faces  of  Hittites,  whose 
portraits  were  carefully  executed  by  Egyptian  artists  thou- 
sands of  years  ago,  are  the  priceless  possessions  of  European 
students  to-day. 

At  the  annual  meeting  of  the  British  School  of  Archaeology 
in  Egypt,  held  at  University  College  in  May  1913,  Dr.  Petrie 
gave  a  most  interesting  sketch  of  the  work  undertaken  during 
the  previous  season.  At  the  usual  annual  exhibition  of  the 
latest  spoils  brought  from  Egypt,  subsequently  displayed  in 
the  same  place.  Dr.  Petrie  drew  attention  to  the  '  finds '  he 
had  just  secured  at  Memphis,  and  at  Tarkhan  (i.  e.  the  earlier 
Capital).  These  items  take  one  back  to  about  5500  b.c. 
Among  other  discoveries,  two  magic  wands — made  of  wood, 
different  from  each  other  yet  similarly  decorated,  and  which 

^  Cf.  Religion  in  Ancient  Egypt.  London,  1906  ;  Personal  Religion  in 
Egypt  before  Christianity.  New  York,  1909  ;  Egypt  and  Israel.  London, 
1910 ;   etc.  etc. 

^  Professor  Petrie  recently  launched  a  new  journal,  of  which  he  is  the 
editor  :   vide  infra,  p.  470. 

^  Vide  supra,  pp.  84  f. 


92  AECH^OLOGY 

appear  to  have  been  carried  by  the  High  Priest  as  one  of 
the  symbols  of  his  office — were  placed  upon  view.  These 
wands  are  the  first  specimens  of  the  kind  that  have  ever 
been  found,  and  are  accordingly  very  highly  prized. 

Dr.  Petrie  has  been  able  to  give  us  also  a  very  full 
description  of  the  graves  of  the  early  Egyptians,  with  their 
curious  ante-chambers,  their  inscriptions,  and  those  offerings 
of  pottery,  alabaster  vases,  etc.,  which  had  been  deposited  in 
them  so  many  ages  ago.  Over  six  hundred  of  these  tombs, 
constituting  quite  an  extensive  cemetery,  were  unearthed 
in  the  neighbourhood  of  Tarkhan.  The  gifts  found  therein 
reveal  the  high  standard  of  culture  attained  by  these  people 
of  a  prehistoric  time.  Professor  Petrie's  account,  too,  of 
the  excavation  of  the  Hawara  Pyramid — with  its  interior 
temples,  its  representations  of  animal-gods  of  a  remarkably 
early  date  and  of  other  strange  divinities,  etc.  etc. — has 
aroused  the  keenest  interest  among  students  of  religion 
everywhere . 


DIE  AEAMAEK.  Historisch-geographische  Unter- 
sucHUNGEN,  von  Siua  Schiffer.  Leipzig  :  J.  C.  Hin- 
richs,  1911.     Pp.  xii.,  207.     M.  7.  50. 

Dr.  Schiffer's  book  suggests  the  need  and  the  reward  of 
exploring  unfrequented  by-ways,  while  the  nationality  of 
the  writer  reminds  one  of  the  quarter  whence  such  explorers 
are  most  readily  obtained.  This  volume  deserves,  beyond 
question,  to  be  widely  read  ;  and  he  who  first  clothes  it  in 
a  worthy  English  dress  will  render  his  fellow  countrymen 
a  real  and  timely  service. 

The  Aramaeajis,  though  seldom  referred  to  in  modern 
literature,  occupied  a  rarely  influential  place  in  the  move- 
ments of  early  history.  The  Old  Testament  chronicles  this 
fact  ;  whilst,  in  the  records  preserved  in  various  cuneiform 
inscriptions,  the  migrations  of  this  people  are  referred  to 
again  and  again. 


SCHIFFEK,  Die  Aramder  93 

Dr.  Schiffer  concurs  with  the  majority  of  authorities  in 
beheving  that  the  Aramaeans  originally  inhabited  North 
Arabia.  Thence,  in  the  dim  ages  before  Christ,  they  extended 
their  sway  throughout  Palestine  and  Syria,  eventually 
making  Damascus  one  of  the  great  centres  of  their  power. 
As  in  the  case  of  the  Hittites,  they  made  themselves  masters 
as  far  east  as — and  even  beyond — Mesopotamia. 

This  book  is  scarcely  up-to-date  in  all  respects,  though  it 
makes  a  genuine  advance  upon  any  monograph  that  has 
appeared  hitherto.  The  investigations  made  by  Scheil  have 
not  been  drawn  upon.  At  the  same  time,  numerous  inscrip- 
tions are  cited  ;  the  evidence  they  furnish  is  soberly  weighed  ; 
and  the  reader  is  placed  in  a  position  to  draw  reasonable 
conclusions  from  the  facts  which  have  admittedly  been 
established. 


SUPPLEMENTAEY  VOLUMES 

ANTIQUITIES  OF  INDIA.  An  Account  of  the  History 
AND  Culture  of  Ancient  Hindustan,  by  Lionel  David 
Barnett.  (Handbooks  to  Ancient  Civilizations.)  London  : 
Philip  Lee  Warner,  1913.     Pp.  xvi.,  306.     12s.  6d. 

MANUEL  D'AKCHEOLOGIE  AMEKICAINE.  Amerique  pre- 
historique,  les  civilisations  disparues,  par  Henri 
Beuchat.  Paris  :  Auguste  Picard  et  Fils,  1912.  Pp.  vii., 
747.     Fr.  15. 

THE  THUNDERWEAPON  IN  RELIGION  AND  FOLKLORE. 
A  Study  in  Comparative  Archeology,  by  Charles 
Blinkenberg.  Cambridge  :  The  University  Press,  1911. 
Pp.  xii.,  122.     5s. 

MANUEL  D'ARCHEOLOGIE.  Prehistorique,  celtique 
ET  GALLO-ROMAINE,  par  Joseph  Dechelette.  3  vols.  Paris  : 
Auguste  Picard  et  Fils,  1908-  .  In  progress.  Tomes  i  et  ii, 
avec  Appendices,  pp.  2,058.     Fr.  40. 


94  AECH^OLOGY 

LES  CIVILISATIONS  PEEHELLENIQUES  DANS  LE 
BASSIN  DE  LA  MER  EGEE,  par  Rene  Dussaud.  Paris  : 
Paul  Geuthner,  [2nd  edition],  1914.     Pp.  x.,  482.     Fr.  24. 

iEGEx\N  ARCILEOLOGY.  An  Introduction  to  the  Arche- 
ology OF  Prehistoric  Greece,  by  Harry  Reginald 
Holland  Hall.  (Handbooks  to  Ancient  Civilizations.) 
London  :  Philip  Lee  Warner,  1915.     Pp.  xxi.,  270.     12s.  6d. 

CARCHEMISH.  Report  on  the  Excavations  at  Djerabis. 
Part  I,  Introductory,  by  David  George  Hogarth.  London: 
The  Trustees  of  the  British  Museum,  1914.  In  progress. 
Part  I,  pp.  iv.,  31  +  27  Plates.     155. 

DER    TIERKULT    DES    ALTEN    AGYPTEN.      Nach   den 

GRIECHISCH-ROMISCHEN    BeRICHTEN  UND    DEN  WICHTIGEREN 

Denkmalern,  von  Theodor   Hopfner.      Wien:  A.  Holder, 
1914.     Pp.  200.     M.  12. 

HISTOIRE  DE  LA  CIVILISATION  EGYPTIENNE,  par  Gus- 
taveJequier.    Paris:  Payot  et  C^MOU.    Pp.330.    Fr.  3.  50. 

SOUTH  AMERICAN  ARCHEOLOGY.  An  Introduction  to 
THE  Archeology  of  the  South  American  Continent, 
with  special  reference  to  the  Early  History  of  Peru, 
by  Thomas  Athol  Joyce.  (Handbooks  to  Ancient  Civiliza- 
tions.) London:  Philip  Lee  Warner,  1912.  Pp.  xv.,  292. 
125.  Qd. 

MEXICAN  ARCHAEOLOGY.  An  Introduction  to  the  Arche- 
ology OF  THE  Mexican  and  Mayan  Civilizations  of 
Pre -Spanish  America,  by  Thomas  Athol  Joyce.  (Hand- 
books to  Ancient  Civilizations.)  London :  Philip  Lee 
Warner,  1914.     Pp.  xvi.,  384.     125.  Qd. 

THE  DECIDING  VOICE  OF  THE  MONUMENTS  IN  BIBLI- 
CAL CRITICISM,  by  Melvin  Grove  Kyle.  London: 
Society  for  Promoting  Christian  Knowledge,  1913.  Pp.  xvii., 
320.     45. 

BIBLIOTHEQUE  EGYPTOLOGIQUE,  publiee  sous  la  direction 
de  Gaston  Maspero.  28  vols.  Paris :  Ernest  Leroux,  1893-  . 
In  progress.     Fr.  12  to  Fr.  20,  each  volume. 


SUPPLEMENTARY  VOLUMES  95 

MANUAL  OF  EGYPTIAN  ARCHAEOLOGY,  by  Gaston  Mas- 
pero.  London :  H.  Grevel  and  Company,  [6th  English 
edition],  1914.     Pp.  xxiv.,  385.     6s. 

EXTRA-BIBLICAL  SOURCES  FOR  HEBREW  AND  JEWISH 
HISTORY,  by  Samuel  Alfred  Browne  Mercer.  Vide  infra, 
pp.  458  f . 

REICH  UND  KULTUR  DER  CHETITER,  von  Eduard  Meyer. 
Berlin  :  Karl  Curtius,  1914.     Pp.  viii.,  168.     M.  8. 

ARCHAEOLOGY  OF  THE  OLD  TESTAMENT.  Was  the  Old 
Testament  written  in  Hebrew  ?  by  Edouard  Naville. 
(Library  of  Historic  Theology.)  London :  Robert  Scott, 
1913.     Pp.  xii.,  212.     5s. 

BIBLE  STUDENT'S  HANDBOOK  OF  ASSYRIOLOGY,  by 

Francis  Collins  Norton.  London :  Kegan  Paul,  Trench, 
Triibner  and  Company,  [2nd  edition],  1913.  Pp.  xx.,  226. 
3s.  6d. 

THE  CEMETERIES  OF  ABYDOS,  by  Thomas  Eric  Peet  and 
Leonard  Stevenson  Loat.  Part  III,  1912-1913.  London : 
The  Egyptian  Exploration  Fund,  1913.     Pp.  80.     £1  5s. 

ATHENS  AND  ITS  MONUMENTS,  bv  Charles  Heald  Weller. 
(Handbooks  of  Archaeology  and  Antiquities.)  New  York  : 
The  Macmillan  Company,  1913.     Pp.  xxiv.,  412.     ^4.00. 

*  * 

ASSYRIOLOGISCHE  UND  ARCHAOLOGISCHE  STUDIEN. 
Herman    Yolrath   Hilprecht   zu   seinem    25.    Doctor- 

JUBILAUM    UND     SEINEM     50.    GeBURTSTAGE     (25.    JULl)    GE- 

wiDMET.  Leipzig :  J.  C.  Hinrichs,  1910.  Pp.  xiv.,  457. 
M.  20. 


MYTHOLOGY 

Matthew  Arnold  used  to  affirm  that  all  religions  are 
founded  either  on  Mythology  or  on  Mysticism.  This  pro- 
nouncement, like  not  a  few  others  which  emanated  from  the 
same  source,  has  enkindled  many  a  debate. 

About  the  middle  of  the  nineteenth  century,  a  serious 
attempt  was  begun  to  determine  if  possible  the  origins  of 
Mythology.  For  a  considerable  period,  attention  was 
concentrated  (a)  upon  the  legends  and  myths  ^  which  stand 
associated  with  agriculture,  and  (h)  upon  the  local  customs 
to  which  these  narratives  subsequently  gave  rise  ;  it  was 
after  this  manner  that  the  study  of  Folklore  was  inaugurated, 
although  its  actual  beginning  passed  unnoticed  at  the  time. 
By  and  by,  however,  an  important  discovery  was  made,  viz. 
that  traces  of  mythologies  may  be  found  as  historic  deposits 
in  the  venerated  documents  of  all  the  higher  religions, — in 
the  Pentateuch  of  Judaism,  in  the  Gospels  and  in  the  Boole  of 
Bevelation  of  Christianity,  and  in  the  various  Sacred  Books 
of  diverse  peoples  scattered  all  over  the  world.  The  early 
beliefs  which  these  legends  recall  have  of  course,  in  many 
instances,  been  supplanted.  More  or  less  rapidly,  and  more 
or  less  consciously,  they  have  been  outgrown.  Nevertheless, 
survivals  of  these  primitive  conceptions  manage  to  persist. 
A  recent  authority  has  declared  :  '  It  may  safely  be  said  that 
the  earliest  forms  of  all  the  fundamental  doctrines  of  the 
great  living  religions  are  to  be  found  in  the  mythology  of  one 
or  other  of  the  ancient  nations.  .  .  .  There  are  few  religious 
doctrines  which,  when  scratched,  do  not  reveal  a  lower 
surface  of  myth  '.^ 

*  Professor  Toy  emphasizes  the  following  distinction  :  '  A  myth  is  a 
purely  imaginative  explanation  of  phenomena  :  a  legend  rests  on  facts, 
but  the  facts  are  distorted.'  Introduction  to  the  History  of  Religions, 
p.  380  :  vide  infra,  pp.  195  f. 

2  Cf.  Morris  Jastrow,  The  Study  of  Religion,  pp.  265-6.  New  York, 
1901. 


MYTHOLOGY  97 

The  study  of  Mythology  is  still,  admittedly,  very  backward. 
Literature  bearing  upon  the  subject  steadily  increases  ; 
yet,  after  it  has  been  perused,  one  often  finds  himself 
still  in  the  dark,  or  even  perhaps  being  led  into  deeper 
and  deeper  perplexity.  Nevertheless,  under  the  leader- 
ship of  Ehrenreich,^  Foy,^  Frobenius,^  and  other  masters 
in  Germany — a  country  in  which  scholars  like  Albrecht 
Dieterich  have  devoted  themselves  with  great  perseverance 
to  researches  of  this  character — some  valuable  results  are 
likely  to  be  reaped  in  the  now  not  distant  future.*  The 
Astral-mythological  school,  represented  by  Winckler  and 
Jeremias,  makes  little  progress.  It  is  noteworthy  however 
that,  in  June  1906,  a  society  for  prosecuting  the  comparative 
study  of  Mythology  (Gesellschaft  fiir  vergleichende  Mythen- 
forschung)  was  founded  in  Berlin,  and  its  publications 
already  run  into  several  volumes.^  Among  English  students, 
the  names  of  Sir  John  Rhys,®  Dr.  Farnell,'  Miss  Harrison,^ 
Canon  MacCuUoch,^  and  Mr.  Hartland^^  will  not  be  forgotten; 
while  Principal  Carpenter  has  recently  written  a  very  sug- 
gestive paper  on  the  same  general  subject. ^^    Among  French 

^  Vide  infra,  pp.  100  f. 

2  Vide  supra,  p.  46,  and  infra,  p.  368. 

^  Vide  supra,  pp.  43  f. 

*  It  is  of  interest  to  record  that  the  second  and  concluding  volume  of  the 
collected  Myihologische  Studien  von  Adalbert  Kuhn,  begun  in  1886,  was 
recently  issued  in  commemoration  of  the  one  hundredth  anniversary  of  that 
scholar's  birth.  {Vide  infra,  p.  109.)  It  includes  an  admirable  biblio- 
graphy not  only  of  Kuhn's  books,  but  also  of  his  lesser  literary  contributions. 
The  article  on  '  Mythologie  '  in  Wissowa  u.  Kj-oH's  Pauly's  Real-Encyclopiidie 
der  klassischen  AUertumswissenschaft  should  certainly  be  consulted :  vide 
infra,  pp.  444  f. 

^  Cf.  Mythologisclie  Bihlioiheh  :   vide  infra,  p.  110. 

«  Cf.  John  Rhys,  Celtic  Folk-Lore.     2  vols.     Oxford,  1901. 

'  Cf.  Lewis  R.  Famell,  The  Cults  of  the  Greek  States  :  vide  supra,  pp.  40  f. 

^  Cf.  Jane  E.  Harrison,  The  Mythology  and  Monuments  of  Ancient  Athens. 
London,  1890.  Also,  The  Religion  of  Ancient  Greece.  London,  1905  ;  and 
Themis  :   vide  infra,  pp.  247  f. 

'  Cf.  John  A.  MacCuUoch,  The  Religion  of  the  Ancient  Celts  :   vide  infra 
pp.  267  f. 

1"  Cf.  Edwin  S.  Hartland,  Mtjthology  and  Folktales.  London,  1900.  Vide 
supra,  pp.  23  f. 

"  Cf.  J.  Estlin  Carpenter,  article  on '  Buddhist  and  Christian  Parallels.  The 

H 


^  MYTHOLOGY 

scholars,  mention  must  be  made  of  the  very  able  investi- 
gations of  Professor  Levy-Bruhl/  Maspero,^  Professor 
Toutain,^  and  MM.  Hubert  et  Mauss.*  M.  Keinach,^  who  has 
worked  diligently  in  this  field  not  less  than  in  many  another, 
has  penned  a  brief  but  useful  sketch  in  a  recent  English 
journal.^  Among  American  scholars,  admirable  and  con- 
scientious research  has  been  conducted  by  Mr.  Curtin,  whose 
extraordinary  linguistic  gifts  stood  him  in  good  stead  in  the 
prosecution  of  these  inquiries^  Professor  Toy  also,  in  his 
recent  Introduction,  has  given  us  a  keen-sighted  survey  of  the 
whole  field.^ 

All  students  remember  with  gratitude  the  late  Andrew 
Lang,  a  conspicuous  worker  in  this  field.^  The  late  Pro- 
fessor Max  Miiller,  a  notable  contributor  to  the  advent  of 
Comparative  Keligion  through  his  extended  investigations 
in  Philology ,^^  busied  himself  also  with  tireless  energy  in 
researches  connected  with  Mythology.  He  however  followed 
much  too  rigidly,  here  as  in  the  former  domain,  the  purely 
linguistic  clue ;  and  so  he  fell,  once  more,  into  serious  error.^^ 

Mythological  Background '  in  Studies  in  the  History/  of  Religions,  pp.  67-94  : 
vide  infra,  p.  310.  ^   Vide  supra,  pp.  72  f. 

^  Cf.  Gaston  Maspero,  Etudes  de  mythologie  et  d'archeologie  egyptiennes. 
7  vols.     Paris,  1893-     .     In  progress. 

^  Cf.  Jules  Toutain,  Mudes  de  mythologie  et  d'histoire  des  religions 
antiques  :  vide  infra,  pp.  361  f. 

*  Cf.  Henri  Hubert  et  Marcel  Mauss,  Melanges  d'histoire  des  religions : 
vide  infra,  p.  308. 

^  Cf.  Salomon  Reinach,  Cultes,  mythes  et  religions  :  vide  supra,  pp.  28  f . 

"  Cf.  Salomon  Reinach,  article  on  '  The  Growth  of  Mythological  Study ', 
in  The  Quarterly  Review,  pp.  423-41.     London,  October,  1911. 

'  Cf.  Jeremiah  Curtin,  Myths  of  Primitive  America,  and  their  relation  to 
the  Religious  and  Mental  History  of  Mankind.  Boston,  1898.  [2nd  edition, 
1909.]     Myths  of  the  Modocs.     Boston,  1912. 

*  Cf.  Crawford  H.  Toy,  Introduction  to  the  History  of  Religions,  chaj).  vii, 
pp.  359-91  :   vide  infra,  pp.  195  f. 

*  In  view  of  the  name  chosen  by  M.  Reinach  for  his  recent  book,  it  is 
interesting  to  note  that  Mr.  Lang's  Myth,  Ritual  and  Religion  (2  vols. 
London,  1887)  was  translated  by  M.  Marillier  into  French  under  the  title 
Mythes,  cultes  et  religions.     Paris,  1898. 

^"  Vide  infra,  pp.  Ill  f. 

*^  Cf.  Fricdrich  Max  Miiller,  Contributions  to  the  Science  of  Mythology, 
2  vols.     London,  1897. 


MYTHOLOGY  99 

Most  of  his  successors,  in  Britain  and  elsewhere,  have 
avoided  this  particular  pitfall ;  but  unfortunately  they 
have  not  always  escaped  the  lure  of  other  dangers  which 
have  confronted  them. 

This  study,  as  increasingly  pursued  to-day,  is  no  longer 
held  to  deal  merely  with  a  deposit  of  purely  antiquarian 
interest.  It  is  espoused,  more  and  more,  by  those  who  have 
come  to  view  Mythology  in  a  broader,  more  intelligent,  and 
much  more  sympathetic  way.  Men  once  believed  absolutely 
in  the  historic  reality  of  weird  tales  and  legends,  accepting 
them  as  an  integral  part  of  the  authorized  teaching  of  their 
religion  ;  it  is  essential,  therefore,  in  the  critical  examina- 
tion of  these  stories,  that  none  of  them  should  be  despised, 
or  openly  ridiculed,  or  treated  as  though  they  might  wholly  be 
disregarded.  They  who  demolish  legends  are  often  greater 
vandals  than  the  destroyers  of  archives.  Of  course,  as 
general  intelligence  advances,  it  is  inevitable  that  these 
earlier  conceptions  should  be  revised  and  reappraised  ;  after 
a  time,  the  superseded  myth  will  unhesitatingly  be  discarded. 
But  those  who  have  studied  closely  the  expansion  of  the 
Christian  religion,  and  who  have  noted  the  disturbing  results 
which  have  accompanied  its  gradual  abandonment  of  belief 
in  the  legends  of  Genesis,  will  never  attempt  to  ride  rough- 
shod over  the  susceptibilities  of  those  who  represent  a  more 
primitive  stage  of  civilization,  or  a  different  stage  of  intellec- 
tual development,  but  who  are  quite  reasonably  perturbed  by 
the  advances  of  modern  thought  and  investigation.  The  myth 
often  possesses  a  strictly  religious  value,  and  is  capable  of  exer- 
cising a  spiritual  influence  which  must  not  be  ignored. 

No  religion  is  founded  wholly  on  Mythology.  Moreover, 
not  all  myths  have  a  religious  significance  ;  oftentimes  they 
are  merely  imaginative  creations,  and  do  not  profess  to  be 
anything  else.  Nevertheless,  many  a  religion  will  never  be 
rightly  understood  until  one  has  become  able  to  think  his 
way  back  to  the  period  of  its  infancy  and  childhood.  If,  as 
some  one  has  said.  Magic  is  '  primitive  science  ',  it  is  quite 
as  fair  to  regard  Mythology  as  being  the  product  of  primitive 

H  2 


100  MYTHOLOGY 

philosophy.  The  relationship  of  Mythology  to  Psychology  ^ 
will  at  once  be  perceived  ;  '  the  myth  .  .  .  furnishes  to  the 
psychologist  one  of  the  best  means  of  examining  the  full 
nature  of  religion  in  its  diverse  forms  \^ 


DIE  ALLGEMEINE  MYTHOLOGIE  UND  IHRE 
ETHNOLOGISCHEN  GEUNDLAGEN,  von  Paul 
Ehrenreich,  Dozent  an  der  Universitat  Berlin. 
(Mythologische  Bibliothek.  Gesellschaft  fiir  verglei- 
chende  Mythenf orschung.) ^  Leipzig:  J.  C.  Hinrichs, 
1910.     Pp.  viii.,  288.    M.  10. 

The  title  of  Dr.  Ehrenreich's  book  suggests  at  once  the  close 
relationship  which  subsists  between  Mythology  and  Ethno- 
logy.^ Dr.  Foy's  and  Dr.  Frobenius's  ethnological  researches,^ 
conducted  with  conspicuous  success,  have  quite  frequently 
been  prosecuted  within  the  domain  of  Mythology. 

After  a  brief  Introduction,  the  author  goes  on  to  distin- 
guish between  '  comparative  '  and  '  general '  Mythology. 
Thereafter  he  states,  with  some  detail,  the  '  Problems  of 
General  Mythology  '.  The  material,  the  gradual  develop- 
ment, and  the  changing  forms  and  meanings  of  myths  are 
expounded  in  successive  chapters  with  a  skill  which  is  as 
manifest  as  it  is  confident  and  unfailing.  The  discussion 
does  not  always  leave  the  reader  wholly  satisfied  ;  in  the 
nature  of  the  case,  many  perplexities  must  remain  unremoved. 
This  author,  although  he  has  done  much  to  introduce  a 
strictly  scientific  study  of  Comparative  Mythology,  is  not 
unbiased  by  a  leaning  in  favour  of  certain  pet  theories. 
Thus  the  influence  ascribed  by  Dr.  Frobenius  and  others  to 
sun  myths  is  here  attributed  to  myths  associated  with  the 
moon.    And  there  are  evidences  of  additional  idiosyncrasies 

*  Vide  i7ifra,  pp.  136  f. 

^  Cf.  George  M.  Stratton,  Psychologi/  of  the  Religious  Life,  p.  vi :    vide 
supra,  pp.  155  f. 

3  Vide  infra,  p.  110.  *  Vide  svpra,  pp.  35  f. 

^  Vide  supra,  pp.  43  f. 


EHRENREICH,  Die  Allgemeine  Mythologie  101 

which  disclose  the  writer's  distinctive  mental  quality.  None 
however  who  have  read  Dr.  Ehrenreich's  earlier  work  on 
American  Mythology  ^  will  fail  to  welcome,  and  to  feel 
grateful  for,  this  comprehensive  and  illuminative  treatise.^ 


THE  MYTHS  OF  GEEECE  AND  KOME.  Their  Stories, 
Signification,  and  Origin,  by  H.  A.  Guerber.  Lon- 
don :  George  G,  Harrap  and  Company,  [Reissue],  1912. 
Pp.  xiv.,  394.     7s.  Qd. 

This  author,  widely  known  through  many  popular  ex- 
positions of  Mythology,  has  achieved  exceedingly  well  the 
purpose  kept  in  view.^  The  work  of  an  indefatigable  col- 
lector of  stories  and  legends  associated  with  the  religious  con- 
ceptions of  various  early  races,  the  contents  of  these  books 
are  always  brightly  phrased.  The  surveys  presented  are 
comprehensive  and  accurate  in  a  very  high  degree.  The 
numerous  illustrations  which  accompany  the  text  are 
selected  from  the  masterpieces  of  the  world's  chief  sculptors 
and  artists.  It  is  little  wonder  that  youthful  readers  dehght 
to  gain  possession  of  volumes  which  are  fairly  crammed  with 
the  recital  of  weird  and  wonderful  incidents  ;  the  mature 
scholar,  on  the  other  hand,  turns  over  these  pages  with  many 
a  pleasurable  reminiscence  of  the  thrills  these  narratives 
once  invariably  awakened,  and  with  a  deepened  appreciation 
of  the  lessons  which  they  were  intended  to  convey. 

The  present  work — first  published  in  1907,  and  enjoying 
still  a  very  large  sale — is  cited  in  order  to  call  special  atten- 
tion to  statements  which  are  contained  in  its  final  chapter. 
The  author  there  presents  an  analysis  of  the  myths  which  had 

*  Cf.  Myihen  und  Legenden  der  sudamerilcanischen  Urvolker.     Berlin,  1905. 

^  Arnold  van  Gennep,  Beligions,  moeurs  et  Ugendes,  in  a  chapter  entitled 
*  Mythologie  et  ethnographie  a  propos  d'un  livre  recent ',  has  written  a 
candid  appreciation  of  this  book:  cf.  vol.  iii,  pp.  111-39.  Vide  supra, 
pp.  19  f. 

^  Cf.  Myths  of  the  Norsemen  from  the  Eddas  and  Sagas.  London,  1908. 
Also  Myths  and  Legends  of  the  Middle  Ages  :  Their  Origin  and  Influence 
on  Literature  and  Art.     London,  1909. 


102  MYTHOLOGY 

been  collected  in  the  preceding  pages,  and  the  reader  is  offered 
a  summary  of  the  differing  scientific  theories  which  have 
been  advanced  to  account  for  the  origin  of  Mythology.  This 
analysis  is  not  very  successful.  The  hypotheses  defended 
respectively  by  philologists  and  anthropologists  receive 
special  exposition,  but  the  writer's  evident  personal  pre- 
dilections are  far  from  being  well-grounded.  It  is  boldly 
affirmed  that  '  the  philologists'  interpretation  of  myths 
[i.  e.  that  myths  are  the  result  of  a  disease  of  language,  just 
as  the  pearl  is  the  result  of  a  disease  of  the  oyster]  is  the  most 
accredited  at  the  present  time ' !  ^  The  view  that  '  the  key 
to  all  mythologies  lies  in  language '  ^  is  no  longer  main- 
tained, even  in  an  age  that  is  much  inclined  to  optimism. 


rOUE  STAGES  OF  GEEEK  EELIGION,  by  Gilbert 
Murray,  Eegius  Professor  of  Greek  in  the  University  of 
Oxford.  (Columbia  University  Lectures,  1912.)  New 
York:  Columbia  University  Press,  1912.  Pp.xiv.,  209. 
$1.50. 

Under  a  subsequent  heading,-  attention  must  be  drawn 
at  considerable  length  to  this  new  book  from  Professor 
Murray's  pen.  It  is  due  to  the  author,  however,  that 
reference  should  be  made  here  to  the  very  interesting  study 
in  Mythology  which  he  has  supplied. 

In  the  first  and  second  chapters,  constituting  together 
almost  one  half  of  the  volume,  Dr.  Murray  deals  with  Pre- 
Olympian  and  Olympian  mythology  in  a  very  fascinating 
way.  Students  of  the  subject  must  not  omit  to  read  these 
engaging  and  quite  notable  sketches.  In  the  former  of  the 
two  chapters  in  question,  the  author  writes  :  '  Greek  rehgion 
— associated  with  a  romantic,  trivial,  and  not  very  edifying 
mythology — has  generally  seemed  one  of  the  weakest  spots 
in  the  armour  of  those  giants  of  the  old  world.  Yet  I  will 
venture  to  make  for  Greek  religion  almost  as  great  a  claim 

1  CJ.  p.  344.  2  Yi^Q  infra,  pp.  278  f. 


MURRAY,  Four  Stages  of  Greek  Religion  103 

as  for  the  thought  and  the  Hterature  [of  Greece]  .  .  .  because 
the  whole  mass  of  it  is  shot  through  by  those  strange  Hghts 
of  feehng  and  imagination,  and  the  details  of  it  are  con- 
stantly wrought  into  beauty  by  that  instinctive  sense  of 
artistic  form  which  we  specially  associate  with  Classical 
Greece  '.^ 

There  are  two  defects  noticeable  in  the  writer's  exposition ; 
yet  both  are  natural,  and  neither  of  them  must  be  magnified 
beyond  its  actual  limits.  First,  the  expert  in  this  field  has 
not  sufficiently  been  taken  into  account.  To  be  sure. 
Professor  Murray  had  especially  in  view  the  claims  of  a 
popular  audience.  Academic  students  have  really  no  right 
to  complain,  accordingly,  if  they  miss  the  documentary  and 
other  substantial  data  upon  which  they  are  accustomed 
to  base  their  conclusions  ;  nevertheless,  the  sense  of  incom- 
pleteness and  vacuity  too  often  unpleasantly  obtrudes 
itself.  Dr.  Murray  anticipates  this  objection,  for  he  remarks : 
*  Readers  will  forgive  me  if,  in  treating  so  vast  a  subject, 
I  draw  my  outline  very  broadly, — leaving  out  many  qualifi- 
cations, and  quoting  only  a  fragment  of  the  evidence  '.^ 
In  the  second  place,  the  student  of  Comparative  Religion  in 
particular  must  peruse  these  pages  with  constant  watchful- 
ness. The  interpreter  who  leads  the  way  is  a  student  of 
Greek  literature  rather  than  an  expert  in  the  History  of 
Religions.  The  author  himself  is  quite  conscious  of  this  fact. 
'  My  essays  ',  he  writes, '  do  not  for  a  moment  claim  to  speak 
with  authority  on  a  subject  which  is  still  changing,  and 
showing  new  facets,  year  by  year.  They  only  claim  to 
represent  the  way  of  regarding  certain  large  issues  of  Greek 
religion  which  has  gradually  taken  shape — and  which  has 
proved  practically  helpful,  and  consistent  with  facts — in 
the  mind  of  a  very  constant  (though  unsystematic)  reader 
of  many  various  periods  of  Greek  hterature.'  ^  Nevertheless, 
just  as  the  separate  readings  of  sextant  and  theodolite,  taken 
respectively  by  Amundsen  and  Scott  as  they  approached  the 
South  Pole  by  different  routes  but  at  the  same  period  of  the 

1  Cf.  p.  15.  '  Cf.  pp.  22-3.  »  Cf.  p.  6. 


104  MYTHOLOGY 

year,  lent  confirmatory  value  to  the  scientific  results  which 
these  explorers  so  heroically  secured  for  the  world, — the  Pole 
being  fixed  at  two  points  which,  upon  examination,  were 
found  to  lie  only  half  a  mile  apart ! — so  the  conclusions 
which  Dr.  Murray  has  arrived  at  are  entitled  to  all  the  more 
generous  welcome  because  of  the  somewhat  unexpected  source 
from  which  they  have  come. 


THE  SAMSON-SAGA.  Its  Place  in  Comparative  Eeli- 
GioN,  by  Abram  Smythe  Palmer.  London  :  Sir  Isaac 
Pitman  and  Sons,  1913.     Pp.  xii.,  267.     5s, 

One  is  somewhat  puzzled,  at  first,  in  an  attempt  to  meet 
the  query  :  Should  this  book  be  classified  under  Folklore 
(Ethnology),^  or  Mythology  ?  As  in  the  case  of  previous 
volumes  allotted  with  some  hesitancy  to  a  given  category ,2 
a  good  deal  might  be  said  in  favour  of  either  of  these  pos- 
sible apportionments.  Dr.  Palmer  is  incHned  to  regard  his 
study  as  an  exposition  of  Folklore ;  in  a  chapter  entitled 
*  Myths  and  Folk-Tales  ',  he  remarks  that  '  it  is  quite  a  mis- 
take to  speak  of  myth  and  history  as  two  opposites  which 
exclude  any  third  possibility  \^  The  writer's  wide  explora- 
tions in  the  field  of  Folklore,  and  his  enthusiasm  for  such 
excursions,  may  explain  the  spell  which  that  particular  quest 
has  come  to  exercise  upon  him.  It  seems  wiser  however, 
on  the  whole,  to  allot  this  book  a  place  under  its  present 
heading.  Samson  is  not  indeed  held  by  the  author  to  have 
been  himself  a  myth  ;  on  the  contrary,  he  is  presented  to  us 
throughout  as  a  veritable  historical  personage.  At  the  same 
time,  the  central  aim  of  the  book  is  to  trace  many  of  the 
details  in  the  alleged  career  of  Samson  back  to  an  unknown 
antiquity,  and  to  show  that  they  were  originally  derived 
from  the  story  of  Gilgamesh  (a  mythical  Babylonian  king), 
which  narrative  in  turn  is  based  upon  an  ancient  Babylonian 
Sun  Myth,     *  It  is  now  well  understood  ',  the  writer  quite 

*  Vide  supra,  pp.  35  f.  *  ^^-^g  supra,  p.  xxi.  =»  0/"-  p.  H. 


PALMER,  The  Samson-Saga  105 

fitly  adds,  *  that  most  (if  not  all)  peoples  of  the  world  have, 
at  some  stage  of  their  development,  venerated  the  Sun  as  the 
source  of  life,  and  given  him  a  prominent  place  in  their 
mythologies.  I  have  not  scrupled,  therefore,  to  adduce 
parallels  and  side-lights  to  the  solar  saga  of  the  Hebrews  from 
all  quarters  ;  from  Aryan,  Egyptian,  African,  and  American 
— as  well  as  Semitic — sources.  In  all  regions  of  the  earth 
and  among  races  the  most  disparate,  man  is  found  to  be  at 
bottom  the  same,  entertaining  similar  ideas  and  fancies, 
and  formulating  the  same  beliefs  about  the  great  phenomena 
of  the  solar  drama  which  he  sees  every  day  and  every  year 
being  enacted  before  his  eyes.'  ^  And  again :  '  The  ideas 
that  go  to  the  making  of  Samson  are  common  to  man  wherever 
he  mythologizes,  and  that  is  everywhere  \^  Or  yet  again  ; 
*  Man  everywhere  and  at  all  times  formulates  much  the  same 
ideas  about  the  cosmic  phenomena  of  Nature,  and  often 
with  the  most  striking  resemblances  of  details  '.^ 

Dr.  Palmer's  pen  is  a  practised  one  ;  *  and  his  popularly 
presented  theme,  in  the  present  instance,  will  not  fail  to 
possess  attraction  for  all  intelligent  readers.  Nevertheless, 
the  criticism  passed  by  him  upon  some  earlier  expounders  of 
this  Samson  story  must  in  truth  be  applied  to  his  own  thesis  : 
'  it  must  be  confessed,  their  essays  are  not  always  convinc- 
ing '.s  One  cannot  escape  the  feeling,  in  part  anticipated 
by  Dr.  Palmer  himself,  that  '  some  of  the  comparisons  made 
[are]  only  coincidences  '.^  Adopting  Professor  Frazer's 
method,^  he  piles  up  his  parallels  in  a  quite  bewildering  array. 
The  very  smallest  details  in  the  life  of  Samson,  as  recorded 
in  the  Book  of  Judges,  are  matched  (through  the  exercise 
of  an  almost  uncanny  ingenuity)  with  events  chronicled  in 
the  corresponding  'Lives'  of  numerous  Eastern  and  European 
heroes.      The    giants    of    Scotland,   Ireland,   Scandinavia, 

^  Cf.  pp.  16-17.  2  Cf.  p.  vi.  3  cf.  p.  ix. 

*  Cf.  Babylonian  Influence  on  the  Bible.     London,  1897  ;  Jacob  at  Bethel : 
An  Essay  in  Comparative  Religion.     London,  1899 ;  etc. 
=  Cf.  p.  V.  «  Cf.  p.  ix. 

Cf.  The  Golden  Bough  :   vide  supra,  pp.  12  f. 


106  MYTHOLOGY 

Greece,  Phoenicia,  Babylon,  etc.,  are  severally  compelled  to 
lend  help  in  uprearing  a  truly  stupendous  structure.  Such 
arguments,  in  reality,  do  not  '  add  to  the  sum-total  of  the 
evidence  ',i  but  rather  weaken  its  legitimate  effect.. 

The  author  is  a  writer  of  wide  and  curious  learning.  He  is 
to  be  commended  for  his  abundant  and  useful  footnotes,  and 
for  supplying  in  this  way  a  quite  excellent  summary  of  the 
chief  relevant  literature.  The  Index,  however,  much  too 
curtailed,  necessitates  often  a  weary  and  fruitless  search  for 
passages  that  persist  in  remaining  concealed.  The  book, 
taken  as  a  whole,  can  scarcely  claim  to  be  a  critical  study  ; 
but  it  does  present  an  admirable  review  of  the  bearings  of 
a  deeply  interesting  subject.  If  it  cannot  rightly  be  placed 
under  the  heading  of  '  Comparative  Eeligion  ',  it  neverthe- 
less' constitutes  a  very  useful  '  preliminary  study ',  whilst  it 
emphasizes  the  eminent  desirability  of  individual  students 
in  that  field  concentrating  their  researches  upon  the  expo- 
sition of  a  single  selected  topic. '^ 


VOLKEKPSYCHOLOGIE.  Eine  Untersuchung  der 
Entwicklungsgesetze  von  Sprache,  Mythus  und 
SiTTE,  von  Wilhelm  Wundt,  Professor  der  Psychologie 
an  der  Universitat  Leipzig.  7  vols.  Leipzig  :  Alfred 
■  Kroner.  1900-  .  In  j)rogress.  Pp.  circa  3,000. 
M.  100. 

This  great  work,  which  will  long  remain  a  splendid  monu- 
ment to  the  industry  and  learning  of  one  of  the  acutest 
masters  of  Psychology  ^  in  modern  times,  has  already 
reached  its  sixth  volume.  As,  in  the  course  of  its  production, 
this  treatise  has  expanded  considerably  beyond  the  limits 
originally  set  for  it,  and  since  it  is  not  always  easy  to  remem- 
ber exactly  the  stage  at  which  it  has  arrived,  it  seems  fitting 
— as  in  the  case  of  Sir  James  Erazer's  The  Golden  Bough  ^ — 

^  Cf.  p.  ix. 

*  Vide  supra,  footnote,  p.  9,  and  infra,  pp.  59  and  509  f. 

'   Vide  supra,  pp.  13G  f.  *   Vide  supra,  p.  13. 


WUNDT,  Volkerfsijchologie  107 

that  the  several  steps  marking  its  gradual  enlargement  should 
be  indicated  as  follows  : — 

Part   I.      (Erster  Band) 

DieSprache                      Vol.  i,    1900.  [3rd  ed.,  1911.]     M.  14. 

Vol.  ii,  1900.  [3rd  ed.,  1912.]     M.  14. 
Part  II.    (Zweiter  Band) 

Mijthus  iDid  Religion        Vol.i,    1905.  [2nd  ed.,  1910.]     M.  14. 

Vol.ii,  1906.  [2nd  ed.,  1914.]     M.  11. 

Vol.  iii,  1909.  [2nd  ed.,  1914.]     M.  18. 
Part  III.    (Dritter  Band) 

Die  Sitte  Vol.  i     [Not  yet  published.] 

Volkerpsydiologie  is  a  term  used  in  Germany  to  cover  the 
whole  field  of  Ethnical  Psychology.  Professor  Wundt's 
work,  accordingly,  might  quite  suitably  have  been  included 
under  the  heading  of  Ethnology.^  For  our  present  purpose, 
attention  need  be  called  only  to  the  three  volumes  which 
constitute  Part  II,  inasmuch  as  they  alone  deal  expressly 
with  the  study  of  Mythology. 

The  first  of  these  volumes  expounds  Die  Phantasie,  Die 
Phantasie  in  der  Kunst,  and  Die  mythenbildende  Phantasie. 
[The  first  and  second  of  these  subdivisions  have  been  pub- 
lished together  in  a  separate  treatise,  in  which  form  they 
have  already  passed  into  a  second  edition.^]  The  second 
volume  treats  of  Die  Seelenvorstellungen,  under  the  four 
following  categories  :  (1)  Allgemeine  Formen  der  Seelen- 
vorstellungen, (2)  Der  primitive  Animismus,  (3)  Animismus 
und  Manismus,  and  (4)  Die  Damonenvorstellungen.  The 
third  volume  deals  with  Der  Naturmythus  (viz.  Die  Be- 
standteile  des  Naturmythus,  Das  Mythenmarchen,  Der 
Mythus  in  Sage  und  Legende,  and  Die  Jenseitsvorstellungen) 
and  Der  Ursprung  der  Keligion. 

Since  it  is  quite  impossible  to  summarize  Dr.  Wundt's 
Mythus  und  Beligion,  it  has  seemed  better  to  indicate  exactly 
the  nature  of  its  contents.  Students  will  thus  be  able  to 
forecast  for  themselves  the  measure  of  its  probable  utility  in 

*  Vide  supra,  pp.  35  f. 

2  Cf.  Die  Kunst.     Leipzig,  1906.     [2nd  edition,  1908.] 


108  •         MYTHOLOGY 

the  prosecution  of  their  respective  inquiries.  It  is  needless 
to  say  that  innumerable  helps  are  given  towards  promoting 
a  better  understanding  of  the  general  relationship  of  Myth- 
ology to  Keligion,  and  that  special  problems  are  dealt  with 
in  a  fearless  and  comprehensive  manner. 

It  will  doubtless  be  held  by  some  readers  that  in  Professor 
Wundt  the  philosopher  is  continually  in  evidence,  while  the 
historian  occasionally  fades  completely  out  of  view.  This 
criticism  is  not  wholly  unjust.  The  discussion  does  tend  at 
times  to  become  unduly  abstract.  Yet,  in  so  far  as  Ethno- 
logy and  Psychology  are  able  to  throw  light  upon  the  origin 
and  significance  of  primitive  beliefs  and  practices,  these  two 
great  departments  of  investigation  ^  have  been  laid  under 
generous  and  effective  tribute  ;  and  it  will  not  be  denied 
that  the  inquiry  has  been  conducted  by  one  who  stands 
practically  unrivalled  in  the  latter  field  of  research. 

For  any  one  who  wishes  to  collect  the  cream  of  Dr.  Wundt's 
VoTkeripsychologie,  the  task  has  already  very  ably  been  per- 
formed by  the  author  himself.^  Successive  chapters  deal 
with  Der  primitive  Mensch,  Das  totemistische  Zeitalter,  Das 
Zeitalter  der  Helden  und  Gotter,  and  Die  Entwicklung  zur 
Humanitat. 


SUPPLEMENTAEY  VOLUMES 

PE0L:EG0MENES  a  L'BTUDE  DE  la  keligion  fiGYP- 
TIENNE.  EssAi  sur  la  mythologie  de  l'Egypte,  par 
fimile  Amelineau.  (Bibliotheque  de  I'Ecole  des  Hautes- 
!l^tudes.)  Paris :  Ernest  Leroux,  1908.  Pp.  iv.,  536. 
Fr.  15.     [Volume  ii  is  in  the  press.] 

THE  CHILDHOOD  OF  THE  WORLD.  A  Simple  Account 
OP  THE  Birth  and  Growth  of  Myths  and  Legends,  by 
Edward  Clodd.  New  York :  The  Macmillan  Company,  [New 
and  revised  edition],  1914.     Pp.  xiii.,  240.     |1.25. 

^   Vide  supra,  pp.  35  f.,  and  infra,  pp.  136  f. 

^  Cf.  Elemente  der  Volkerpsychologie.     Grundlinien  einer  psycJiologischen 
Entwicklungsgeschichte  der  Menschheit :  vide  infra,  p.  162. 


SUPPLEMENTARY  VOLUMES  109 

ZEUS.  A  Study  in  Ancient  Religion,  by  Arthur  Bernard 
Cook.  2  vols.  Cambridge  :  The  University  Press,  1914.  In 
'progress.     Vol.  i,  pp.  xliv.,  886.     £2  55. 

MYTHS  AND  LEGENDS  OF  JAPAN,  by  Frederick  Hadland 
Davis.  London  :  George  G.  Harrap  and  Company,  1912. 
Pp:  432.     75.  6d. 

A  CLASSICAL  DICTIONARY  OF  HINDU  MYTHOLOGY 
AND  RELIGION,  by  John  Dowson.  London  :  Kegan  Paul, 
Trench,  Triibner  and  Company,  [5th  edition],  1913.  Pp. 
xix.,  411.     165. 

DIE  CHRISTUSMYTHE,  von  Arthur  Drews.  2  vols.  Jena  : 
E.  Diederichs,  [2nd  edition],  1910.     Pp.  xxiv.,  262.     M.  3. 

LA  FORMATION  DES  LEGENDES,  par  Arnold  van  Gennep. 
(Bibliotheque  de  Philosophie  Scientifique.)  Paris  :  Ernest 
Flammarion,  1910.     Pp.  318.     Fr.  3.50. 

ALTGERMANISCHE    RELIGIONSGESCHICHTE,    von   Karl 

Hermann  Georg  Helm.  (Religionswissenschaftliche  Biblio- 
thek.)  2  vols.  Heidelberg :  Carl  Winter,  1913-  .  In 
progress.     Vol.  i,  pp.  x.,  411.    M.  6.40. 

THE  RELIGION  OF  OUR  NORTHERN  ANCESTORS,  by 
Ernest  Edward  Kellett.     London  :    Charles  H.  Kelly,  1914 
Pp.  141.     l5. 

DIE  ARISCHEN  GRUNDLAGEN  DER  BIBEL.     Die  Ueber- 

EINSTIMMUNG  DER  BIBLISCHEN  SaGEN  MIT  DER  MyTHOLOGIE 

DER  Indogermanen,  von  Paul  Koch.  Berlin,  H.  Johnke, 
1914.     Pp.  190.     M.  2. 

MYTHOLOGISCHE    STUDIEN   von    ADALBERT    KUHN, 

herausgegeben  von  Ernst  Kuhn.  2  vols.  Giitersloh  :  C. 
Bertelsmann,  1886-1912.     Pp.  xii.,  240+viii.,  200.     M.  12. 

THE  GODS  OF  INDIA.  A  Brief  Description  of  their  His- 
tory, Character,  and  Worship,  by  Edward  Osborn  Martin. 
London  :  J.  M.  Dent  and  Sons,  1914.     Pp.  xviii.,  330.     45.  6d. 

TEUTONIC  MYTH  AND  LEGEND,  by  Donald  Alexander  Mac- 
kenzie. London  :  The  Gresham  Publishing  Company,  1912. 
Pp.  xlvii.,  469.     75.  6d. 


110  MYTHOLOGY 

EGYPTIAN  MYTH  AND  LEGEND,  by  Donald  Alexander  Mac- 
kenzie. London  :  The  Gresham  Publishing  Company,  1913. 
Pp.  xlix.,  404.     75.  6d. 

ALTGEKMANISCHE  RELIGIONSGESCHICHTE,  von  Richard 
M.  Meyer.  Leipzig  :  Quelle  und  Meyer,  1910.  Pp.  xx.,  645. 
M.  17. 

MYTHS  OF  THE  HINDUS  AND  BUDDHISTS,  by  Sister 
Nivedita  and  Ananda  K.  Coomaraswamy.  London  :  George 
G.  Harrap  and  Company,  1913.     Pp.  xii.,  400.     155. 

GRUNDLINIEN  EINEE  VERGLEICHUNG  DEE  EELIGIO- 
NEN  UND  MYTHOLOGIEN  DEE  AUSTEONESISCHEN 
VOLKEE,  von  Wilhelm  Schmidt.  Wien  :  A.  Holder,  1910. 
Pp.  142.     M.  10. 

THE  MYTHS  OF  MEXICO  AND  PEEU,  by  Lewis  Spence. 
London  :  George  G.  Harrap  and  Company,  1913.  Pp.  xiv., 
367.     75.  6d. 

THE  MYTHS  AND  LEGENDS  OF  THE  NOETH  AMEEICAN 
INDIANS,  by  Lewis  Spence.  London  :  George  G.  Harrap 
and  Company,  1914.     Pp.  xii.,  393.     75.  Qd. 

* 
*  * 

MYTHOLOGISCHE  BIBLIOTHEK,  herausgegeben  von  der 
Gesellschaft  fiir  vergleichende  Mythenforschung.  7  vols. 
Leipzig :  J.  C.  Hinrichs,  1907-  .  In  progress.  Sizes 
vary.     M.  9-M.  12,  each  volume.     Vide  swpra,  pp.  100  f. 


PHILOLOGY 

Of  the  various  '  avenues  of  approach  '  to  Comparative 
EeHgion,  few  have  resulted  in  effecting  a  fuller  elucidation 
of  'this  extremely  complex  subject  than  Philology,  in  its 
different  forms  and  applications.  It  was  by  means  of  this 
auxiliary  that  Max  Miiller  made  his  first  serious  contributions 
to  a  science  which,  in  his  day,  was  merely  a  dream  of  the 
future.^ 

It  must  be  borne  in  mind,  however,  that  Philology  itself 
has  made  marvellous  advances  during  the  past  thirty  years. 
Its  field  of  operations,  in  consequence,  has  had  to  be  hugely 
extended,  and  thereafter  judiciously  subdivided.  Compara- 
tive Philology  and  Literary  Philology,  for  example,  undertake 
entirely  different  tasks.  When  Max  Miiller  was  led,  in  the 
intoxication  of  a  new  enthusiasm,  to  apply  too  rigidly  the 
methods  of  Comparative  Philology  to  the  study  of  religion, 
it  is  not  surprising  that  he  frequently  went  astray.  His 
investigation  of  the  law  of  human  speech,  the  interrelations 
of  diverse  and  widely  separated  tongues,  and  the  historical 
development  of  languages,  suggested  to  him  the  desirability 
of  instituting  a  similar  inquiry  into  the  laws,  interrelations 
.and  historical  development  of  religion  ;  such  a  proposal  was 
altogether  natural,  coming  as  it  did  from  a  scholar  of  rare 
.acuteness  and  unmistakable  genius.  The  quest,  moreover, 
proved  to  be  a  fruitful  one  ;  it  undoubtedly  lent  impulse  to 
the  efforts  of  other  pioneers,  already  becoming  interested  in 
this  promising  new  study.  If  Comparative  Philology — as 
a  means  of  promoting  the  advancement  of  Comparative 
Keligion — is  exposed  to  various  risks,  and  if  it  is  now  less 
invoked  and  relied  upon  than  formerly,  this  result  is  owing 
merely  to  its  importance  having  been  temporarily  over- 

*  Cf.  Jordan,  Comparative  Religion :  Its  Genesis  and  Growth,  pp.  150  f. 
Edinburgh,  1905.     Vide  infra,  pp.  514  f. 


112  PHILOLOGY 

estimated,  and  to  its  genuine  serviceableness  having  been 
obscured  beneath  unfortunate  and  unwelcome  accretions. 
Max  Miiller  insistently  maintained  that  the  '  study  of  Com- 
parative Philology  would  be  in  future  the  only  safe  founda- 
tion for  the  study  of  Anthropology  '.^  Moreover,  he  was 
entirely  justified  in  reiterating  his  conviction  that  the  inner 
life  of  man  can  never  be  understood  unless  one  acquire 
a  knowledge  of  the  language  in  which  that  inner  life  finds. its 
truest  expression.  And  neither  can  the  inner  spiritual  life 
of  man  be  really  understood  unless  one  interpret  aright 
the  language  in  which  that  life  finds  its  truest  expression. 
Hence,  although  students  of  religion  must  accept  the  aid  of 
Philology  (i.  e.  as  originally  employed)  with  a  conscious  and 
constant  reserve,  they  should  not  overlook  that  it  is  un- 
doubtedly able  to  render  very  great  assistance  in  tracing 
various  linguistic,  racial,  and  ethical  relationships  of  real 
and  permanent  moment. 

Literary  Philology,  on  the  other  hand,  devotes  itself  to 
a  study  of  language  as  it  is  found  embodied  in  some  deliber- 
ately-framed text.  It  does  not  concern  itself  with  the  origin 
and  history  of  human  speech,  nor  does  it  seek  to  trace  the 
relationships  and  laws  which  govern  the  employment  of 
given  terms  and  concepts  ;  it  concerns  itself  rather  with  the 
decipherment  and  correct  interpretation  of  man's  thoughts, 
wherever  his  mental  conceptions  have  been  reduced  to  some 
form  of  writing.  Literary  Philology  invites  one  to  embark,, 
not  upon  a  technical  philological  study,  but  upon  an  indivi- 
dual and  practical  utilization  of  those  texts  (hieroglyphic, 
cuneiform,  cursive,  etc.)  the  discoveries  of  which  have 
so  marvellously  enriched  the  age  in  which  we  live. 
Accordingly,  the  new  science  of  Epigraphy  (which  busies 
itself  with  the  study  and  interpretation  of  inscriptions  and 
other  literary  productions),  the  new  science  of  Papyrology  ^ 

^  Cf.  Friedrich  Max  Miiller,  Chips  from  a  German  Workshop,  4  vols. 
London,  1867-1875.  [Reprinted,  Collected  Works,  vol.  i,  p.  230.  London, 
1898.]     Vide  supra,  pp.  3  f. 

^  Greatly  impoverished  by  the  premature  death  of  M.  Jean  Maspero,  who 
died  heroically  on  the  battlefield  in  February  1915. 


PHILOLOGY  113 

(which  concerns  itself  with  the  narrower  task  of  interpreting 
all  kinds  of  writing,  pictorial  and  otherwise,  which  have 
pressed  papyrus  into  service),  and  countless  other  depart- 
ments of  inquiry,  successively  necessitated  by  a  due  sub- 
division of  labour,  have  taken  their  rise,  and  have  fully 
justified  their  existence,  during  recent  years.  From  a 
comparison  of  the  pictorial  or  alphabetical  characters  thus 
employed,  a  scholar  may  be  able  to  determine,  at  least 
approximately,  the  origin  and  date  of  various  scripts,  and 
their  actual  relations  to  one  another. 

This  explanation  being  accepted,  it  will  at  once  be  seen 
that  a  very  close  connexion  exists  between  the  assistance 
rendered  to  Comparative  Eeligion  by  Archaeology,^  and  that 
wdiich  it  receives  from  Philology.  The  former  science,  in 
accordance  with  an  earlier  usage,  w  as  held  to  embrace  a  study 
of  all  ancient  relics  and  records,  pottery,  monuments,  sculp- 
tures, all  written  sources,  mural  decorations,  etc.  etc.  It  is 
more  convenient,  however,  to  collect  all  scrijot  under  a 
separate  category,  and  to  examine  and  classify  it  under  the 
heading  of  Philology.  When  archaeologists  began  to  recover 
inscriptions,  they  made  at  first  comparatively  little  use  of 
them.  Such  action,  indeed,  would  have  been  premature. 
To-day  a  kindred  science,  fully  qualified  to  cope  with  this 
task,  has  been  invited  to  deal  expressly  with  it. 

It  will  be  remarked  that  most  of  the  writers  who  have 
already  been  named  under  '  Archaeology  '  ^  have  suppHed  us 
with  early  texts  bearing  upon  the  subject  of  religion.  These 
are  found  inscribed  on  all  sorts  of  substances, — wood,  stone, 
bronze,  parchment,  the  most  fragile  bits  of  papyri,  the  most 
enduring  kinds  of  granite  ;  and  the  skill  and  ingenuity  of 
numerous  decipherers  such  as  Paul  Emil  Botta,  Julius  Oppert, 
and  Eberhard  Schrader  can  never  be  too  highly  praised. 
One  has  only  to  visit  the  British  Museum,  or  any  other 
similar  collection  on  the  Continent,  to  realize  the  extent  of 
those  epoch-making  discoveries  which  scholarship  has 
registered  wdthin  recent  years  ;  and  this  material  is  increasing 

^  Vide  supra,  pp.  81  f.  ^  Vide  supra,  pp.  84,  et  seq. 

I 


114  PHILOLOGY 

so  rapidly  that  experts  are  quite  unable  to  keep  abreast  of  it. 
It  has  happily  become  the  policy  of  the  trustees  of  great 
National  Museums  to  publish  these  texts,  with  adequate 
translations,  introductions,  and  notes.^  In  this  way,  many 
obsolete  words  and  idioms  have  incidentally  been  recovered. 
It  is  an  immense  convenience,  besides,  that  the  archaeologist, 
— confining  himself  exclusively  to  the  '  monumental ' 
survivals  of  a  bygone  age — can  to-day  hand  over  his  purely 
'  philological '  data  to  competent  investigators  in  a  depart- 
ment which  devotes  itself  wholly  to  inquiries  of  that 
character. 

The  historian  of  religions,  likewise,  has  thrown  a  great 
deal  of  light  upon  the  philological  interpretation  of  religion. ^ 
A  single  instance  may  be  cited.  Professor  Breasted,  in 
a  recent  work,  has  based  his  conclusions  mainly  upon  the 
well-known  Pyramid  Texts.  '  These  Texts ',  he  says, 
'  preserved  in  the  Fifth  and  Sixth  Dynasty  Pyramids  at 
Sakkara,  form  the  oldest  body  of  literature  surviving  from 
the  ancient  world,  and  disclose  to  us  the  earliest  chapter  in 
the  intellectual  history  of  man,  as  preserved  to  modern  times. 
They  are  to  the  study  of  Egyptian  language  and  civilization 
what  the  Vedas  have  been  in  the  study  of  early  East  Indian 
and  Aryan  culture.  Discovered  in  1880-1881,  they  were 
published  by  Maspero  in  a  pioneer  edition  wdiich  will  always 
remain  a  great  achievement  and  a  landmark  in  the  history 
of  Egyptology.  .  .  .  The  appearance  last  year  of  the  ex- 
haustive standard  edition  of  the  hieroglyphic  text  at  the 
hands  of  Sethe,  after  years  of  study  and  arrangement,  marks 
a  new  epoch  in  the  study  of  earliest  Egyptian  life  and  reli- 
gion '.^     It  is  in  these  words  that  Professor  Breasted  discloses 

^  Cf.  the  recent  Coptic  Apocrypha  in  the.  Dialect  of  Upper  Egypt.  Edited 
by  E.  A.  Wallis  Budge,  Printed  by  order  of  the  Trustees  of  the  British 
Museum.     London,  1913. 

^  Vide  infra,  pp.  163  f. 

^  Cf.  James  H.  Breasted,  Development  of  Religion  and  Thought  in  Ancient 
Egypt,  p.  vii :  vide  also  pp.  70  f .  Vide  infra,  pp.  228  f .  Dr.  Kurt  Sethe, 
as  is  well  known,  is  Professor  of  Egyptology  in  the  University  of  Gottingen, 
and  is  a  very  prominent  representative  of  the  Berlin  (or  German)  school  of 
Egyptology ;    while  Sir  Gaston  Maspero,  representing  an  entirely  different 


PHILOLOGY  115 

the  foundation  of  his  argument.  The  manner  in  which  he 
develops  his  thesis  will  be  referred  to  at  length  in  another 
connexion.^ 

It  need  scarcely  be  said  that  the  philologist  has  rendered 
Comparative  Keligion  invaluable  assistance  by  the  decipher- 
ment and  comparison  of  the  texts  with  which  the  archaeolo- 
gist has  so  abundantly  supplied  him.  It  must  be  admitted 
that  he  is  continually  puzzled  and  baffled,  but  happily  he 
has  the  will  to  persevere.  When  Dr.  Winckler  unearthed  the 
great  structure  he  found  at  Boghaz  Keui,^  it  was  the  clay 
tablets  it  contained  which  instantly  awakened  interest 
among  the  world's  experts  in  Philology.  Most  of  these 
records  were  written  in  Babylonian  script,  similar  to  the 
cuneiform  writing  of  the  Tell  el  Amarna  tablets  recovered  in 
1892  ;  but  others  were  written  in  an  entirely  unknown  text. 
It  is  evident  that  these  tablets,  whatever  may  be  their  exact 
import,  contain  correspondence  which  passed  under  the  seal 
of  certain  Hittite  kings.  What  is  at  present  most  in  demand 
is  the  securing  of  some  bilingual  document  that  will  accom- 
plish for  Hittite  writing  what  the  Eosetta  Stone  so  success- 
fully achieved  in  the  decipherment  of  the  hieroglyphs  of 
Egypt.3 

Philologists  to-day,  yet  further,  are  lending  Comparative 
Eeligion  constant  help  by  supplying  it  with  critical  texts 
of  such  ancient  religious  documents  as  we  already  possess. 
Practically  all  the  Sacred  Books  of  mankind  are  now  acces- 
sible in  the  vernaculars  in  which  they  were  originally  written. 
But  these  texts  have  frequently  become  corrupt.  Accord- 
ingly, apart  altogether  from  competent  translations,  several 
new  recensions  of  these  texts  have  been  prepared  by  philo- 
logical authorities  of  the  very  highest  standing,  unwarranted 

group  of  interpreters,  is  probably  the  most  brilliant  and  distinguished  of 
living  Egyptologists.  ^   Vide  infra,  pp.  228  f.  ^   Vide  supra,  p.  85. 

^  Professor  Friedrich  Delitzsch,  at  a  recent  meeting  of  the  Berlin  Academy, 
discussed  very  ably  the  probable  value  of  fragments  of  cuneiform  tablets — 
evidently  prepared  lists  of  Sumerian  and  Assyrian  words,  with  their  Hittite 
equivalents — which  have  been  found  at  Boghaz  Keui,  and  which  are  now 
deposited  in  Berlin. 

I  2 


116  PHILOLOGY 

editorial  emendations  have  been  sifted  out,  and  thus  rehable 
interpretations  have  at  last  been  arrived  at.  For  the 
accomplishment  of  such  tasks,  the  assistance  of  experts  is 
invaluable.     It  is,  indeed,  simply  indispensable. 

THE  STOKY  OF  AHIKAK,  by  Frederick  Cornwallis 
Conybeare,  James  Kendel  Harris,  and  Agnes  Smith 
Lewis.  Cambridge  :  The  University  Press,  [2nd  edi- 
tion], 1913.     Pp.  xcix.,  302.     15s. 

The  first  edition  of  this  book,  published  in  1898,  had 
a  considerable  sale  ;  but  the  discovery  at  Elephantine  of 
some  papyri — dating  from  the  fifth  century  B.C.,  and  con- 
taining an  additional  version  of  this  well-known  Story — led 
to  a  new  edition  being  called  for.  The  opportunity  thus  pre- 
sented has  been  made  use  of  to  revise  the  work  throughout,  to 
incorporate  an  old  Turkish  version  which  has  lately  come  into 
the  possession  of  Mr.  Conybeare,  and  to  amplify  the  general 
contents  of  the  book  in  several  notable  particulars. 

In  the  Preface  to  the  original  edition.  Dr.  Harris  writes  : 
'  The  story  which  is  here  escued  from  the  Arabian  Nights — 
and,  with  some  diffidence,  restored  to  the  Biblical  Apocrypha 
— occurs  in  such  various  forms  and  in  so  many  languages  that 
there  are  few  scholars  who  could  edit  it  single-handed.  .  .  . 
I  have  had  the  assistance  of  my  friends,  Mrs.  Lewis  and 
Mr.  Conybeare,  in  dealing  with  the  linguistic  problems.  .  .  . 
I  hope  we  have  been  able  to  clear  up  some  of  the  difficulties 
of  the  text,  and  to  pave  the  way  for  its  further  criticism  '.^ 
It  is  altogether  fitting  that  this  '  further  criticism  '  should  be 
undertaken  once  more  by  the  same  competent  hands,  and 
advanced  under  their  guidance  towards  its  present  more 
satisfying  form. 

Dr.  Harris,  in  an  elaborate  Introduction  covering  a  hun- 
dred pages,  tells  the  story  of  Ahikar  and  his  nephew  Nadan. 
The  antiquity  of  the  legend,  its  numerous  versions  (Aramaic, 
Syriac,  Arabic,  Armenian,  Ethiopic,  Old  Turkish,  Greek,  and 

'  Cf.  p.  V. 


CONYBEARE,  HARRIS,  LEWIS,  Story  of  A/iikar     117 

Slavonic),  the  principal  characters  in  the  story,  allusions 
to  Ahikar  in  Greek  literature,  its  affiliations  with  the  Book 
of  Tobit,  its  relation  to  the  contents  of  the  Old  and  Now 
Testaments,  the  use  made  of  the  legend  in  the  Koran  and 
elsewhere,  the  discovery  of  an  Aramaic  version  on  the  island 
of  Elephantine,  and  some  account  of  recent  editions  of  the 
story,  make  up  a  list  of  topics  which  are  dealt  with  in  a  very 
fascinating  way  in  successive  chapters. 

Thereafter,  constituting  the  main  portion  of  the  book,  we 
find  a  series  of  translations  of  those  Eastern  texts  in  which 
the  story  of  Ahikar  is  preserved  to  us.  The  texts  them- 
selves, for  the  most  part,  are  likewise  reproduced. 

For  many,  the  keenest  interest  awakened  by  this  book  will 
be  associated   with  the  recent   finding  of   those   papyrus 
fragments  to  which  it  owes  its  birth. ^     '  The  occasion  of  this 
edition  is  a  great  literary  surprise,   the  discovery  of  an 
Aramaic  papyrus  of  such  extraordinary  antiquity  as  to  rank 
it  and  its  companion  documents  amongst  the  oldest  known 
Biblical  monuments.     Who    ever  expected   that   the  fifth 
century  before  Christ  was  going  to  be  represented  by  a  library 
of  its  own,  consisting  of  documents  from  the  days  of  Ezra 
and  Nehemiah,  and  written  in  the  very  Aramaic  dialect  that 
was  used  by  them  ?  And  who  could  have  imagined  that  the 
documents  in  question  would  have  come  from  the  site  of 
a  Jewish  colony  on  an  island  in  the  Nile,  occupied  at  the 
time  of  which  we  are  speaking  by  a  stately  temple  that 
rivalled  the  sanctuary  of  Jerusalem  itself,  and  exhibited 
a  ritual  of  its  own,  independent  (as  far  as  can  at  present  be 
determined)  of  the  so-called  Deuteronomic  legislation  ?  '  2 
Professor  Sachau  is  strongly  inclined  to  hold  that  the  story 
of  Ahikar  was  first  composed  at  some  date  lying  between 
550  B.C.,  and  450  B.C.     Dr.  Harris  adds  :    '  We  are  dealing 
with  the  oldest  literary  monument  in  the  Aramaic  language  ; 

^  Vide  infra,  p.  129. 

^  Cf.  p.  xci.  For  copies  of  these  documents,  cf.  Eduard  Sachau,  Ara- 
mdische  Papyrus  und  Ostraka  aus  einer  jildischen  Militdrkolonie  zu  Elephun- 
tine,  pp.  147-82  :  vide  infra,  pp.  127  f. 


118  PHILOLOGY 

and,  although  the  book  is  found  in  the  ruins  of  a  Jewish 
colony,  it  was  a  colony  who  spoke  Aramaic  and  not  Hebrew, 
and  who  read  the  story  before  us  in  the  Aramaic  that  they 
spoke,  without  a  trace  of  Hebrew  influence  in  the  tradition,  or 
any  suggestion  of  Judaism  in  the  origins  of  the  book  '.^ 

Students  of  Comparative  Eeligion,  whether  Christian  or 
non-Christian,  will  trace  with  ardour  the  variations  effected 
in  the  form  of  this  story,  as  it  passed  from  age  to  age.  In  its 
Aramaic  form,  it  is  less  elaborate  than  in  versions  which  are 
demonstrably  of  a  later  date  ;  numerous  descriptive  details, 
whether  striking  or  commonplace,  are  lacking.  The  agree- 
ments of  its  text  with  citations  from  the  Book  of  Tobit,  or 
with  citations  from  the  Septuagint  version  of  the  Psalms, 
are  certainly  very  striking. 

LICHT  VOM  OSTEN.     Das  Neue  Testament  und  die 

NEUENTDECKTEN  TeXTE  DER  HELLENISTISCH-ROMISCHEN 

Welt,2  YQn  Adolf  Deissmann,  Professor  der  Theologie 
an  der  Universitat  Berlin.  Tubingen :  J.  C.  B.  Mohr, 
[2nd  edition],  1909.     Pp.  xv.,  376.     M.  12.60. 

Dr.  Deissmann,  in  a  recent  series  of  volumes,^  furnishes  an 
admirable  illustration  of  the  aid  which  philological  science 
has  supplied  of  late  to  students  of  Christianity,  and  especially 
to  students  of  the  New  Testament  writings.*  In  these  and 
other  publications.  Professor  Deissmann  makes  a  careful 
study  of  various  papyri  texts  which  belong  to  the  second 

*  CJ.  p.  xcii.     Vide  infra,  p.  129. 

2  Translated,  in  an  enlarged  and  improved  form,  as  Light  from  the  Ancient 
East.     London,  1910. 

^  Cf.  Bihelstudien.  Beitrdge,  zumeist  aus  den  Pa/pyri  und  Inschriften,  zur 
ErUnrung  des  Neuen  Testaments.  Marburg,  1895  ;  and  Neue  Bihelstudien. 
Marburg,  1897.  [Translated,  '  Bible  Studies.  Contributions,  chiefly  from 
Papyri  and  Inscriptions,  to  the  History  of  the  Language,  Literature  and 
Religion  of  Hellenistic  Judaism  and  Primitive  Christianity.'  Edinburgh, 
1901.  2nd  edition,  1903.]  Also  Die  Urgeschichte  des  Christentums  im 
Lichte  der  Sprachforschung.     Tiibingen,  1910. 

*  Cf.  also  Paul  Wendland,  Die  hellenistisch-rdmische  Kultur  in  ihren 
Beziehungen  zu  Judentum  und  Christentum.     Tubingen,  1907. 


DEISSMANN,  Licht  vom  Osten  119 

century,  and  which  accordingly  have  come  down  to  us  from 
an  age  when  Christianity  was  still  young.  The  writers  of 
these  documents,  discovered  not  long  ago  at  Oxyrhynchus, 
lived  in  one  of  those  quarters  of  the  world  in  which  the  new 
religion  began  very  early  to  forge  its  way  into  a  place  of  some 
importance.  Special  prominence  is  given,  in  the  present 
work,  to  the  decipherment  of  these  scripts. 

And  what  does  a  study  of  these  ancient  papyri  and  inscrip- 
tions disclose  '?  It  throws  an  entirely  new  light  upon  the 
literary  history  of  the  New  Testament.  Through  a  compari- 
son of  texts  contemporary  with  these  New  Testament  papyri, 
Dr.  Deissmann  has  been  able  to  demonstrate  that  the  Gos- 
pels we  use  to-day  were  written  in  the  language,  and  abound 
in  the  local  idioms,  employed  by  the  man  in  the  street  during 
the  first  century  of  our  era.  This  discovery,  once  made, 
awakens  no  surprise.  The  New  Testament,  at  the  time 
Christianity  was  born,  had  little  opportunity  of  reaching  the 
cultured  and  the  wealthv  ;  it  was  intended  for  the  common 
people,  and  to  them  it  was  directly  addressed.  It  was  very 
natural,  therefore,  that  it  should  have  been  embodied  in  the 
ordinary  everyday  speech  of  the  Greek  population  of  its 
age, — a  people  who,  at  that  period,  were  distributed  through- 
out the  countries  of  the  entire  East.  Nevertheless,  until 
Professor  Deissmann  had  written  these  brilliant  books,  it 
remained  the  custom  to  think  and  speak  of '  New  Testament 
Greek  '  as  if  it  occupied  a  separate  category,  and  represented 
a  unique  literary  type.  It  was  held  to  be  a  sort  of  Hebraic 
Greek,  constituting  a  special  variety  by  itself.^ 

An  outstanding  feature  of  this  book,  and  one  specially 

^  It  is  only  fair  to  say  that  this  new  conception  of  New  Testament  Greek 
was  forestalled  hy  the  late  Dr.  Edward  Robinson,  of  Union  Seminary,  New 
York ;  for  in  his  Greek  and  English  Lexicon  of  the  New  Testament,  published 
in  that  city  in  1836,  he  remarks  :  '  The  Jews  .  .  .  were  conversant  only  with 
the  later  Greek.  They  learned  it  from  the  intercourse  of  life,  in  commerce, 
in  colonies,  in  cities  founded  like  Alexandria,  where  the  inhabitants  were 
drawn  together  from  Asia  as  well  as  from  Greece  ;  and  it  was  therefore  the 
spoken  language  of  common  life  (and  not  that  of  books)  with  which  they 
were  acquainted  '  (p.  v). 


120  PHILOLOGY 

relevant  to  the  purpose  of  the  present  survey,  is  the  emphasis 
it  lays  upon  points  of  agreement  between  the  phraseology  of 
the  New  Testament  and  the  teaching  of  various  non-Christian 
faiths  which  were  contemporary  with  it.  Christianity  has 
been  shown  by  the  study  of  Comparative  Eeligion  to  have 
borrowed  much  from  earlier  religions  ;  and,  when  it  borrowed 
their  speech,  it  is  quite  to  be  expected  that  it  adopted  also — and 
was  commonly  believed  to  have  adopted — the  ancient  ideas 
which  that  speech  embodied.  In  how  far  this  impression  is 
well-grounded  has  still  to  be  more  exactly  determined. 

In  a  more  recent  work,  Dr.  Deissmann  gives  us  a  w^onder- 
fully  suggestive  study  of  the  most  representative  leader  of 
primitive  Christianity .^  This  sketch  is  based  directly  upon 
the  new  light  obtained  from  inscriptions  and  papyri,  and 
upon  Dr.  Deissmann's  personal  acquaintance  with  conditions 
which  actuallv  exist  in  the  East. 

It  is  little  wonder  that  this  teacher,  still  comparatively 
young,  has  been  promoted  to  occupy  Professor  Bernhard 
Weiss's  chair  in  Berlin.  Apart  from  his  profound  and  in- 
creasing scholarship,  he  is  a  master  of  literary  style.  Hence 
his  books  are  at  once  brilliant,  vigorous,  and  arresting. 

SCEIPTA  MINOA.  The  Written  Documents  of  Minoan 
Crete,  bv  Arthur  Evans,  Professor  of  Prehistoric 
Archaeology  in  the  University  of  Oxford.  3  vols. 
Oxford:  The  Clarendon  Press,  1909-  .  In  progress. 
Vol.  i,  pp.  xiv.,  302.     £2  2s. 

Attention  is  here  drawn  to  a  work  which,  although  it 
aroused  instant  interest  when  it  was  begun,  is  making  very 
slow  progress.  The  task  attempted,  however,  is  a  peculiarly 
difficult  one. 

The  hieroglyphs  of  Crete  are  still  the  despair  of  philological 
experts.  Even  those  who  have  begun  to  solve  the  riddle  of 
the  Hittite  inscriptions  have  been  rendered  almost  hopeless 

*  Cf»  Pavlus.  Eine  kultur-  mid  religionsgeschichtliche  Skizze :  vide  iiifra, 
p.  368. 


EVANS,  Serif ta  Mima  121 

here.  No  doubt  the  signs  used  were  borrowed  to  some 
extent  from  Egypt,  but  one  is  compelled  to  speak  with  great 
reserve. 

The  Minoan  script  is  essentially  different  from  that  which 
the  Hittites  employed.  The  double-axe,  for  instance — 
though  worshipped  in  Asia  Minor  as  in  Crete — was  entirely 
absent  from  the  Hittite  syllabary.  It  has  been  suggested 
that  the  form  of  writing  found  in  ancient  Cyprus  affords  the 
most  probable  clue.  Some  of  the  keenest  critics  of  this  book 
agree  with  Sir  Arthur  Evans  in  holding  that  the  Phoenician 
alphabet  was  not  derived  from  any  Semitic  source.  They 
maintain  also  with  Professor  Evans  that  it  is  not  unreason- 
able to  believe  that  the  Philistines,  who  are  acknowledged  to 
have  been  Cretans,  were  responsible  for  the  introduction  of 
the  Cretan  hieroglyphs  into  Syria. 

M.  Toutain  believes  that  the  religion  of  the  Cretans  was  an 
indigenous  product,  and  that  there  is  no  evidence  to  show 
that  either  Egypt  or  the  East  lent  it  any  appreciable  colour- 
ing. The  measure  in  which  Greek  religion  was  influenced  by 
the  early  MgesiU  religion  is  a  question  to  which  scholars  are 
giving  careful  consideration.^  It  is  confidently  hoped 
that,  before  long,  additional  material  will  be  available. 
As  soon  as  these  new  data  can  be  examined  and  appraised, 
the  necessary  steps  will  be  taken  to  frame  a  definite  pro- 
nouncement upon  this  subject. 

Two  new  books  promised  by  Professor  Evans  are  now  prac- 
tically ready,  and  will  be  cordially  welcomed. ^  It  is  good 
news  moreover  that,  before  many  months,  the  well-known 
work  prepared  by  Professor  Manatt  and  Professor  Tsountas 
will  be  issued  in  a  new  and  entirely  revised  edition.^ 

^  Cf.  Mary  H.  Swindler,  Cretan  Elements  in  the  Cults  and  Ritual  of  Apollo^ 
Philadelphia,  1913.  Cf.  also  Harry  R.  H.  Hall,  Mgean  Archoeology  :  vide 
supra,  p.  94. 

^  Cf.  An  Atlas  of  Knossan  Antiquities,  of  which  the  first  volume  will  be 
devoted  to  '  Wall  Paintings  ',  some  of  which  will  be  reproduced  in  colour  ; 
and  The  Nine  Minoan  Periods,  dealing  with  the  successive  and  distinctive 
stages  in  Cretan  civilization. 

^  Cf.  The  Mycencean  Age.     New  York,  1914. 


122  PHILOLOGY 

EPIGKAFIA  CKISTIANA.  Trattato  elementare,  com- 
pilato  da  Orazio  Marucchi,  Professore  incaricato  di 
Archeologia  Cristiana  nell'  Universita  di  Eoma.  Milano  : 
Ulrico  Hoepli,  1910.     Pp.  viii.,  453.     L.  7.50. 

This  book  has  recently  been  introduced,  in  an  attractive 
EngHsh  dress,  to  students  in  Great  Britain  ;  ^  but  it  will 
prove  a  disappointment  to  many. 

Professor  Marucchi  stands  eminent  among  the  disciples  of 
De  Eossi,  the  greatest  modern  authority  on  Koman  Archae- 
ology. For  many  years  he  has  lectured  at  the  University  of 
Eome  upon  the  Early  Christian  Topography  of  that  city,  and 
he  is  a  familiar  figure  to  all  who  have  had  occasion  to  work 
as  special  students  in  the  Museums  of  the  Vatican  and  the 
Lateran.  Hence,  when  he  undertook  the  production  of  a 
Manual,  the  very  highest  expectations  were  aroused. 

It  is  called  '  an  elementary  treatise '  ;  nevertheless, 
coming  from  so  practised  a  hand,  a  book  of  a  high  order  of 
excellence  was  quite,  reasonably  anticipated.  Moreover, 
since  it  deals  in  particular  with  script  of  a  distinctively 
religious  character,  it  seemed  likely  to  occupy  a  somewhat 
important  place  in  the  present  survey. 

Five  hundred  inscriptions,  or  thereabouts,  are  cited  ;  and 
a  large  number  of  them  are  capitally  reproduced,  either  in 
the  text  or  in  a  series  of  plates  given  at  the  close  of  the  volume. 
The  explanations  of  these  inscriptions,  however,  are  some- 
times strongly  one-sided,  harmonizing  rather  with  the  teach- 
ing of  a  special  school  of  theology  than  with  the  trend  of 
modern  scientific  inquiry.  Some  of  the  translations,  also, 
must  seriously  be  queried.  Accordingly,  students  will  do 
well  to  consult  the  original  texts  whenever  any  question  of 
crucial  importance  emerges. 

The  title  of  this  book  is  so  inviting,  especially  to  students 
of  Comparative  Eeligion,  that  many  workers  in  that  field 
will  be  certain  to  procure  it.     The  domain  of  strictly  '  Chris- 

^  Cf.  Christian  Epigraphy.     Cambridge,  1912. 


MAEUCCHI,  Epigrafia  Cristiana  123 

tian  '  epigraphy  has  now  grown  to  be  so  extensive  that  a  full 
and  rehable  handbook  is  urgently  needed.  That  lack, 
unfortunately,  still  remains  unsupplied.  At  no  very  distant 
date,  however,  this  awkward  gap  in  modern  scientific  litera- 
ture will  no  doubt  be  bridged. 


DEE  PAPYEUSFUND  VON  ELEPHANTINE,  von 
Eduard  Meyer,  Professor  der  Alten  Geschichte  an  der 
Universitat  Berlin.  Leipzig  :  J.  C.  Hinrichs,  [1st,  2nd, 
and  3rd  editions],  1912.     Pp.  128.     M.  2.50. 

At  the  International  Congress  for  Historical  Studies,  held 
in  Berlin  in  1908,  members  were  invited  to  examine  at  the 
Eoyal  Museums  a  wonderful  collection  of  Hieratic,  Demotic, 
Coptic,  Nubian,  Aramaic,  Syrian,  Hebrew,  Persian,  Arabic, 
Greek,  and  Latin  papyri,  described  in  an  accompanying 
attractive  booklet.^ 

The  discovery  of  material  of  this  sort  has,  in  the  interval, 
made  surprisingly  long  strides.  In  Germany,  France,  Great 
Britain,  and  America,  existing  depositories  have  been  greatly 
extended  and  enriched. 

The  record  of  papyrus-research  in  Great  Britain,  during 
the  last  four  years,  includes  the  promotion  of  Dr.  Hunt  to 
the  Professorship  of  Papyrology  in  the  University  of  Oxford. ^ 
He,  and  his  eminent  predecessor  and  co-worker.  Dr.  Grenfell 
— as  also  Mr.  Hogarth  ^ — will  always  be  held  in  honour 
because  of  the  labour  they  have  bestowed  upon  the  Greek 
papyri  secured  at  Oxyrhynchus,  in  the  valley  of  the  Nile 
about  120  miles  south  of  Cairo.  The  beginning  of  these 
finds  dates  from  1897,  and  the  end  has  not  yet  come.*     These 

^  Cf.  Zur  Einjuhrung  in  die  Papyrusausstellung  der  Koniglichen  Museen  in 
Berlin.     Berlin,  1908. 

"^  May,  1913.  Cf.  Professor  Hunt's  article  on  '  Pap3n:'i  and  Papyrology', 
dealing  with  discoveries  made  during  the  last  twenty  years  in  Egypt,  in  the 
Journal  of  Egyptian  ArchcEology,  vol.  i,  pt.  ii :  vide  infra,  p.  482. 

^  Vide  supra,  p.  85. 

*  Ten  '  Parts  '  of  The  Oxyrhynchus  Papyri,  edited  and  annotated  by 
Dr.  Grenfell  and  Dr.  Hunt,  have  already  been  published. 


124  PHILOLOGY 

texts,  extremely  miscellaneous  in  character,  cover  a  period 
of  about  a  thousand  years  (viz.  from  323  b.c.  to  a.d.  641), 
and  incidentally  throw  much  light  upon  the  domestic,  social, 
political,  and  religious  life  of  the  Egyptians  during  all  that 
long  period.  Towards  elucidating  and  assorting  this 
Oxyrhynchus  material.  Professor  Mitteis  of  Leipzig  and 
Professor  Wilcken  of  Bonn — the  latter  probably  the  leading 
expert  on  Papyrology  on  the  Continent — have  lent  invalu- 
able aid.^  It  has  already  been  mentioned  that  Professor 
Deissmann  has  made  excellent  use  of  these  papyri  in  demon- 
strating that  the  Greek  of  the  New  Testament  is  nothing  else 
than  the  ordinary  local  vernacular  of  Hellenists,  wherever 
found  throughout  the  East  during  the  first  and  second 
centuries  of  our  era.^  In  this  connexion,  the  investigations 
of  Professor  Eobertson,^  Professor  Moulton,*  and  Professor 
Milligan  ^  will  not  be  overlooked.  The  much-needed  piece 
of  literary  work  upon  which  the  latter  two  scholars  are 
collaborating  is  of  first-rate  quality.^ 

More  recently,  however,  attention  has  been  concentrated 
upon  an  examination  of  the  Aramaic  papyri  w^hich  were 
discovered  by  members  of  a  German  expedition  at  Elephan- 
tine,— an  island  much  higher  up  the  Nile  than  Oxyrhynchus, 
being  situated  about  600  miles  south  of  Cairo."  Lying  just 
opposite  Assuan,  Elephantine  was  formerly  a  capital  city, 
and  a  place   of  considerable   strategic   importance.     It  is 

^  Cf.  Ludwig  Mitteis  und  Ulrich  Wilcken,  Grundzilge  und  Chrestomathie 
der  Papyruskunde.  4  vols.  Leipzig,  1912.  This  is  a  work  of  sterling  and 
permanent  worth.  "   Vide  supra,  p.  119. 

^  Cf.  Archibald  T.  Robertson,  A  Grammar  of  the  Greek  New  Testament  in 
the  Light  of  Historical  Research.     New  York,  1914. 

*  Cf.  James  H.  Moulton,  A  Grammar  of  New  Testament  Greek.  Vol.  i, 
Edinburgh,  1906.     [3rd  edition,  1908.]     In  progress. 

^  Cf.  George  Milligan,  Selections  from  the  Greek  Papyri.  Cambridge,  1910. 
Vide  infra,  p.  134. 

®  Cf.  James  H.  Moulton  and  George  Milligan,  Greek  Lexicon  of  the  New 
Testament.  Part  I,  London,  1913.  This  work  is  now  being  published 
under  the  title  The  Vocabulary  of  the  Greek  Testament :  Illustrated  from  the 
Papyri  and  other  non-Literary  Sources.     London,  1914-     ,     In  progress. 

''   Vide  supra,  pp.  116  f.,  and  infra,  pp.  127  f. 


MEYER,  Der  Papyrusfund  von  Elephantine  125 

with  researches  made  in  material  derived  from  this  quarter 
that  Professor  Meyer  has  of  late  been  enthusiastically  occupy- 
ing himself.  Other  investigators  who  deserve  honourable 
mention  in  this  association  are  Professor  Sayce,^  Dr.  Cheyne 
(more  particularly  with  reference  to  the  Elephantine  names 
of  gods),  -  Dr.  Budge,^  Professor  Sachau,^  Dr.  Piubensohn,^ 
Dr.  Wessely,^  Professor  von  Gall,'  Dr.  Ungnad,^  and  Pro- 
fessor Kauschen.^ 

It  will  be  seen  that  a  whole  literature,  especially  in  Ger- 
many, is  springing  up  around  this  subject.  The  repro- 
duction and  translation  of  ancient  texts — beginning  with 
the  Petrie  Collection  published  in  1890-1893,  and  including 
many  volumes  issued  in  Berlin,  Geneva,  Heidelberg,  London, 
and  elsewhere — is  growing  apace.  Professor  Meyer's  book 
is  an  especially  noteworthy  addition  to  this  fascinating 
group  of  volumes.  While  some  of  its  conclusions  seem 
premature,  it  will  be  found  admirably  compact,  and  yet 
thoroughly  up-to-date.  It  stands  unrivalled  as  supplying 
a  reliable  conspectus  of  the  whole  situation,  including  the 
important  issues  which  these  papyri  have  either  created  or 
brought  into  a  new  and  arresting  prominence.  There  is 
something  about  the  manner  of  Dr.  Meyer's  presentation  of 
his  theme — a  breeziness,  a  frankness,  a  definiteness,  and 
a  confidence — which  is  certainly  very  engaging.  Students 
of  Comparative  Religion  are  especially  recommended  to  pro- 
cure this  book  ;  they  will  search  far  before  they  discover 
a  better  one.     Happily  it  has  already  been  translated  into 

^  Cf.  Archibald  H.  Sayce  and  Arthur  E.  Cowlej^  Aramaic  Papyri  dis- 
covered at  Assuan.     London,  1906. 

^  Cf.  Thomas  K.  Cheyne,  The  Tito  Religions  of  Israel.     London,  1911. 

^    Vide  infra,  p.  134.  *  Vide  infra,  pp.  127  f. 

^  Cf.  Otto  Rubensohn,  Elephantine-Papyri.     Berlin,  1912. 

^  Cf.  Carl  Wessely,  Studien  zur  Palaographie  iind  Papyriiskunde.  Leipzig, 
1912. 

^  Cf.  August  von  Gall,  Die  Papyrusurkunden  der  judischen  Gemeinde  in  Ele- 
phantine in  ihrer  Bedeutung fur judische  Religion  und  Geschichte.  C4iessen,  1912. 

®  Cf.  Arthur  Ungnad,  Aramdische  Papyrus  aiis  Elephantine.  Leipzig, 
1912.     [An  abridgement  of  Professor  Sachau's  work  :   vide  infra,  pp.  127  f.] 

^  Cf.  Gerhard  Rausehen,  Neues  Licht  aus  dem  alien  Orient.  Keilschrift- 
und  Papyrusfunde  aus  dem  judisch-christlichen  Altertum.     Bonn,  1913. 


126  PHILOLOGY 

English  in  America,^  and  a  British  edition  may  be  expected 
this  year.- 

Details  concerning  the  contents  of  these  papyri  are  given 
on  a  subsequent  page.^ 


CUNEIFOEM  PAEALLELS  TO  THE  OLD  TESTAMENT, 
by  Robert  Wilham  Eogers,  Professor  in  Drew  Theo- 
logical Seminary,  Madison,  New  Jersey.  New  York  : 
Eaton  and  Mains,  1912.     Pp.  xxii.,  567.     S4.50. 

American  scholarship  is  most  honourably  represented  in 
this  book,  which  was  written  none  too  soon.  The  student 
will  recall  at  once  the  similar  undertaking  of  Professor 
Schrader,*  and  will  be  apt  to  compare  it  with  this  later  and 
more  comprehensive  survey  of  the  same  field  ;  but  Dr. 
Eogers  can  await  the  verdict  with  confidence.  The  measure 
of  learning  and  competency  which  this  writer  displayed  in 
earlier  publications  ^  is  fully  maintained  in  the  present 
instance. 

It  is  not  too  much  to  say  that,  for  any  one  w4io  wishes  to 
form  an  independent  judgement,  no  more  helpful  book  exists 
at  the  present  time  in  any  language.  No  other  w^ork  con- 
tains so  large  an  accumulation  of  data  bearing  upon  the  Old 
Testament  ;  and,  in  addition  to  the  actual  texts  and  trans- 
lations, the  writer  has  been  scrupulously  dihgent  in  furnishing 
references  to  sources,  to  authoritative  discussions  available 
elsewhere,  and  to  various  scraps  of  fugitive  literature  which 
throw  light  upon  the  subject.     At  the  end  of  the  volume  the 

'  Cf.  The  Pai^yri  at  Elephantine.     New  York,  1913. 

^  Cf.  The  Papyri  discovered  at  Elephantine.     London,  1915. 

^   Vide  infra,  pp.  127  f. 

"  Cf.  Eberliard  Schradei*,  Die  Keilinschriften  und  das  Alte  Testament 
Giessen,  1872.  [2nd  edition,  1882.  Translated,  '  The  Cuneiform  Inscrip- 
tions and  the  Old  Testament  \  2  vols.  London,  1885-1888.  3rd  edition, 
Berlin,  1903-1904.] 

^  Cf.  A  History  of  Babylonia  and  Assyria.  2  vols.  New  York,  1900  ; 
and  The  Religion  of  Babylonia  and  Assyria,  especially  in  its  relation  to  Israel. 
New  York.  1909. 


ROGERS,  Cuneiform  Parallels  to  the  Old  Testament      127 

reader  is  given  a  series  of  excellent  iDliotographs  of  nearly 
a  hundred  Assyrian,  Babylonian,  and  Persian  inscriptions 
which  greatly  enlarge  our  knowledge  of  the  period  covered 
by  the  Old  Testament.  An  admirable  Bibliography  has  also 
been  compiled. 

Unlike  Schrader, — i.e.  in  the  new  edition  of  hisKeilinschriften 
which  Professors  Winckler  and  Zimmern  brought  out,  and 
which  became  practically  '  transformed '  in  the  process,^ — 
Professor  Rogers  does  not  identify  himself  with  any  par- 
ticular critical  school.  He  cites  successively  the  Old  Testa- 
ment passages,  and  then  supplies  the  alleged  parallels.  His 
aim  is  to  furnish  his  readers  with  the  necessary  information, 
to  give  them  general  guidance,  and  then  to  allow  them  to 
draw  their  own  conclusions.  In  this  particular,  as  already 
intimated,  the  present  volume  enjoys  an  honourable  dis- 
tinction. At  the  same  time,  one  finds  everywhere  abundant 
evidence  of  candour  and  grasp,  qualities  which  inspire  no 
small  measure  of  confidence  in  those  to  whom  the  writer  so 
modestly  addresses  himself. 


ARAMAISCHE  PAPYRUS  UND  OSTRAKA  AUS  EINER 
JUDISCHEN  MILITARKOLONIE  ZU  ELEPHAN- 
TINE, von  Eduard  Sachau,  Professor  an  der  Universitat 
und  Direktor  des  Seminars  fur  Orientalische  Sprachen, 
Berlin.  2  vols.^  Leipzig :  J.  C.  Hinrichs,  1911. 
Pp.  xxix.,  365.     M.  90. 

Professor  Sayce,  in  a  brief  but  very  vivid  and  valuable 
Introduction  to  his  edition  of  the  Mond  Papyri — found  at 
Elephantine  in  1904  ^ — threw  out  a  hint  that  the  securing  of 
additional  papyri  would  almost  certainly  reward  the  speedy 

^  Cf.  3rd  edition,  1903-1904. 

^  Folio  in  size,  the  first  volume  contains  the  Text  (pp.  xxix.,  290),  while 
the  second  reproduces  with  wondrous  exactitude  seventy-five  specimens  of 
Papyrus  and  Ostraka  Fragments. 

^  Cf.  Archibald  H.  Sayce  and  Arthur  E.  Cowley,  Aramaic  Papyri  dis- 
covered at  Assuan.     London,  1906.     Vide  supra,  ^.  \25. 


128  PHILOLOGY 

arrival  of  other  explorers.  The  German  Government  lost  no 
time  in  acting  upon  this  suggestion.  An  expedition,  quickly 
got  together,  made  its  head-quarters  at  Elephantine  during 
the  winter  of  1906-1907.  A  French  party  likewise,  led  by 
M.  Clermont-Ganneau,  was  quickly  organized.  As  Professor 
Sayce  predicted,  a  considerable  quantity  of  papyri  was 
recovered  ;  and  it  was  found  to  date  back  as  far  as  the  tifth 
century  b.c. 

In  an  earlier  work.  Professor  Sachau  dealt  critically  with 
three  of  the  more  important  papyri  which  had  just  been 
brought  to  light. ^  These  documents  disclose  the  fact  that 
a  sumptuous  Jewish  Temple,  built  at  Elephantine  in  the 
period  of  the  Pharaohs,  was  subsequently  destroyed  during 
an  insurrection  of  the  Egyptians.  This  circumstance  was 
revealed  through  the  discovery,  among  these  papyri,  of  a 
copy  of  a  petition  which  the  broken-hearted  Jews  dispatched 
in  408  B.C.  to  the  Persian  Governor  of  Judea ;  and  there 
was  also  found  a  copy  of  the  Governor's  reply.  It  was  at 
once  noted  that,  while  the  names  of  the  Jews  recorded  in 
these  papyri  are  Hebrew  names,  the  papyri  themselves  are 
written  in  Aramaic.  Evidently  the  latter  tongue — the 
language  of  commerce  throughout  the  East  in  the  period 
lying  between  the  sixth  and  the  fourth  century  B.C. — was 
at  that  time,  in  Egypt,  in  familiar  current  use."^ 

Professor  Sachau's  present  treatise  gives  one  a  very  full 
account  of  the  contents  of  a  group  of  documents  considerably 
less  noteworthy  than  those  with  which  he  dealt  in  the  earlier 
exposition.  They  are  of  very  uneven  quality,  some  of  them 
being  of  comparative^  little  worth.  But  the  explorer  found 
among  them  two  papyri  of  real  and  permanent  utility. 
The  former  is  a  copy  of  the  Behistun  inscription  of  Darius  I, 
written  in  Aramaic, —  which  incidentally  confirms  one's 
knowledge  of  the  fact  that  this  Persian  ruler  made  use  of 
different  languages  (Aramaic  among  others)  when  drawing 

^  Cf.  Eduard  Sachau,  Drei  aramalsche  Papyrus-Urkunden  aus  Elephan- 
tine.    Berlin,  1907. 
*  Vide  supra,  ]).  117. 


SACHAU,  Aramdische  Papyrus  und  Ostraka  129 

up  his  official  proclamations ;  ^  the  latter  presents  the  story  of 
Ahikar  {cf.  The  Book  of  Tobit)  in  an  incomplete  form.^ 

A  fact  upon  which  Professor  Sachau  lays  emphasis  is  the 
discovery,  through  these  papyri,  that  the  Jews  living  at 
Elephantine  were  in  reality  a  military  garrison,  stationed 
there  by  Persia  for  the  purpose  of  keeping  the  Egyptians  in 
order.  It  was  for  this  reason,  no  doubt,  that  these  Hebrews 
enjoyed  the  large  measure  of  consideration  and  freedom 
admittedly  accorded  to  them.  For  example,  when  the 
Persian  monarch  Cambyses  looted  and  overthrew  the  temples 
of  the  Egyptians,  he  spared  this  Jewish  Temple  on  its 
favoured  island  site.  Such  a  proceeding,  it  should  be  remem- 
bered, was  not  uncommon  under  Persian  rule.  The  central 
Government,  indeed,  did  not  hesitate  to  become  openly  the 
protector  of  centres  where  alien  worship  was  observed  ;  and 
it  demanded  of  its  subjects  at  least  an  outward  show  of 
respect  for  the  traditions  which  had  become  associated  with 
places  of  this  character. 

The  rehgious  observances  of  this  foreign  colony  at  Ele- 
phantine exhibit  certain  marked  modifications  of  those 
conceptions  which  are  universally  associated  with  Judaism. 
The  earlier  ideal  that  '  At  Jerusalem  only  is  the  place  where 
men  ought  to  worship '  ^  was  not  scrupulously  maintained  ; 
at  this  period  there  were  evidently  other  recognized  localities, 
far  removed  from  the  national  capital,  where  the  appointed 
rites  of  the  Jewish  faith  could  legitimately  be  celebrated. 
It  is  clear,  further,  that  these  Elephantine  Jews  did  not  fear 
to  pronounce  the  sacred  name  of  God,  which  appears  to  have 
had  the  sound  of  Yahu.  Moreover,  while  these  colonists 
acknowledged  and  worshipped  Yahu  as  a  '  Supreme  '  deity, 
and  upreared  a  Temple  in  His  honour,  they  did  not  denounce 
a  contemporaneous  belief  in  the  existence  of  other  gods.     The 

^  Most  of  the  early  Aramaic  texts  we  possess  '  came  from  Egypt,  where 
the  language  was  used,  not  only  for  trade  purposes  (as  elsewhere),  but  also 
ofl&cially  under  Persian  rule '.  (Wallace  M.  Lindsay  in  The  Encyclopoedia 
Britannica,  11th  edition,  vol.  xiv,  p.  619.) 

2  Vide  supra,  pp.  116  f.  *  Cf.  John  iv.  20. 

K 


130  PHILOLOGY 

deities  their  neighbours  worshipped  were  known  to  be 
many,  and  their  altars  were  apparently  permitted  to  stand 
in  immediate  proximity  to  the  Elephantine  Temple.^ 

The  Ostraca,  which  date  also  from  the  fifth  centmy  b.  c, 
have  proved  of  little  service  thus  far.  Many  of  the  in- 
scriptions are  not  in  Aramaic.  The  text  is  imperfect,  and 
often  very  difficult  to  reconstruct ;  the  ultimate  interpre- 
tation of  it  wdll  be  the  reward  of  those  philological  experts 
who  may  be  found  to  have  skill  enough  to  force  it  to  yield 
its  meaning. 


THE  AKCH^OLOGY  OF  THE  CUNEIFOEM  INSCEIP- 
TIONS,  byi.Archibald  Henry  Sayce,  Professor  of  Assyrio- 
logy  in  the  University  of  Oxford.  (The  Ehind  Lectures 
in  Archaeology,  1906.)  London  :  The  Society  for  Pro- 
moting Christian  Knowledge,  [2nd  edition],  1908. 
Pp.  vi.,  220.     5s. 

No  discussion  of  the  transmission  and  decipherment  of 
religious  texts  would  be  complete  Avithout  some  allusion  to 
the  work  of  Professor  Sayce.  He  was  one  of  the  pioneers  in 
this  field,  and  he  is  still  in  the  van  of  a  great  forward  move- 
ment. He  is  equally  an  expert  with  the  spade  and  with  the 
pen  ;  and  no  important  discovery  in  the  world-wide  fields 
of  Archaeology  and  Philology  escapes  either  his  eager  eye  or 
his  illuminative  comment. 

Inasmuch  as,  during  the  last  four  years,  Dr.  Sayce  has 
not  written  any  treatise  bearing  directly  upon  this  subject, 
it  may  not  be  amiss  to  call  attention  to  a  volume  which  was 
prepared  by  him  a  short  time  ago.  Several  considerations 
justify  this  particular  selection,  and  its  inclusion  in  the 
present  survey.  First  of  all,  it  was  the  premier  book  of  its 
kind  which  the  British  press  was  asked  to  publish.  More- 
over, it  deals  with  its  subject  in  an  extremely  interesting  way, 

*  Cf.  Albin  van  Hoonacker  on  '  Jerusalem  et  Elephantine  '  in  Le  Museoii, 
■fcroisieme  serie,  tome  i,  p.  40  f.     Cambridge,  1915. 


SAYCE,  Arch(Eology  of  the  Cuneiform  Inscriptions        131 

and  is  well  fitted  to  inform  a  wider  constituency  than  it  has 
reached  thus  far.  Yet  further,  it  emphasizes  aright  the  close 
relationship  subsisting  between  Archaeology  and  Philology. 
And  finally,  although  several  books  of  the  same  type  have 
appeared  since  this  treatise  was  penned,  few  of  them  are 
capable  of  discharging  exactly  the  function  it  fulfils  in 
relation  to  the  steadily  advancing  study  of  Comparative 
Religion. 

Putting  aside  all  the  more  technical  aspects  of  his  subject 
— e.  g.  questions  of  date  and  racial  authorship  and  many 
kindred  inquiries,  most  of  which  may  be  determined  from 
the  shape  and  general  character  of  the  sign-notation  which 
the  writers  severally  employed — Professor  Sayce  concentrates 
attention  upon  the  contents  of  the  inscriptions,  and  the 
bearing  they  have  upon  the  interpretation  of  other  epigraphs 
of  similar  and  dissimilar  origin.  Special  stress  is  laid  also 
upon  the  study  of  pottery,  an  important  aid  in  facilitating 
the  purposes  of  this  inquiry.  As  the  outcome  of  his  investi- 
gations, Dr.  Sayce  lays  bare  in  a  very  striking  way  the  proofs 
of  relationship  and  mutual  intercourse  between  the  inhabi- 
tants of  the  oldest  Eastern  Empires.  He  shows  with  con- 
siderable detail  how  Babylonian  culture  influenced  Egypt 
and  Canaan  and  the  remotest  portions  of  Asia  Minor,  and 
how — not  less  in  religion  than  in  commerce  and  national 
government — the  evidences  of  this  fact  have  incidentally 
been  recorded  in  numerous  official  documents. 

The  gradual  decipherment  of  Cuneiform  Inscriptions  has 
not  only  immensely  widened  the  boundaries  of  modern 
knowledge,  but  it  has  discredited  (or  else  revolutionized) 
many  theories  which  had  previously  gained  general  accep- 
tance. On  the  other  hand,  owing  to  the  constant  possibihty 
of  error  in  such  investigations,  and  owing  also  to  the  rashness 
of  some  whose  equipment  for  this  undertaking  has  been  much 
too  limited,  philologists  in  this  department  have  had  to  bear 
the  reproach  of  strong  and  often  well-deserved  criticism. 
It  is  hardly  surprising  that,  even  among  experts,  many 
initial  mistakes  have  been  made,  and  parallelisms  have  been 

K  2 


132  PHILOLOGY 

'  discovered  '  where  no  parallelism  actually  existed.  More- 
over, since  such  work  has  quite  truthfully  been  described  as 
*  the  archaeological  romance '  of  the  nineteenth  and  twentieth 
centuries,  it  has  suffered  from  those  friendly  approaches 
which  are  equally  the  peril  of  Comparative  Eeligion,  viz.  the 
handiwork  of  the  too-enthusiastic  amateur. 

Even  the  author  of  this  book  has  not  wholly  escaped  the 
censure  of  the  purist !  Yet  if  Professor  Sayce — equally  with 
his  predecessors  and  contemporaries — has  been  guilty  of  some 
errors  of  judgement,  he  is  not  unduly  perturbed  by  that 
fact.     It  is  by  the  way  of  failure — and  pre-eminently  in  this 
field — that  success  must  ultimately  be  won.     On  the  other 
hand,  there  have  certainly  been  very  few,  during  the  past 
generation,  who  have  rendered  such  magnificent  service  in 
this  enterprise  as  Dr.  Sayce  has  done.     He  came  to  this  task 
fortified  by  an  excellent  equipment ;   and,  as  already  inti- 
mated, he  has  executed  his  quest — alike  as  an  expert  philolo- 
gist and  as  a  practical  excavator — with  a  steadily  growing 
competency.     In  particular,  he  has  been  throughout  his  life 
an  enthusiastic  student  of  the  history  and  military  rule  of  the 
Hittites.^     It  was  he  who  discovered  the  clue  which  enables 
us  to-day  to  read  with  some  confidence  their  hieroglyphic 
writing,  long  the  insoluble  puzzle  of  modern  scholarship  ; 
and  many  of  his  predictions  concerning  the  career  of  this 
wonderful  people,  though  treated  often  with  unduly  scant 
courtesy  at  the  outset,  have  turned  out  to  be  surprisingly 
well-grounded.     It  was  also  he  who  in  1911  detected  the 
value  of  some  Egyptian  translations  of  Meroitic  words,  and 
thus  probably  inaugurated  the  decipherment  of  the  still- 
mysterious  Meroitic  script.^     It  begins  to  seem  likely  that 
the  elucidation  of  an  earlier  philological  problem  by  means 
of  the  Kosetta  Stone  is  now,  in  our  own  day,  about  to  be 
repeated  ! 

Few  teachers  have  given  valuable  and  timely  'pointers  '  to 
younger  contemporary  archseologists  and  philologists  more  un- 
selfishly than  Professor  Sayce.    Not  infrequently,  in  his  books 

*  Vide  supra,  pp.  84  f. 


SAYCE,  ArchoBology  of  the  Cuneiform  Inscriptions        133 

as  in  his  lectures,  he  has  dropped  the  remark  :  *  I  am  in- 
cUned  to  think  the  solution  of  this  perplexity  lies,  after  all, 
liere'  A  brief  exposition  has  followed  ;  and  those  who  have 
been  wise  enough  to  apply  the  suggested  test  have  often 
discovered  that  Dr.  Sayce  was  right.  These  fruitful '  asides  ' 
have  not  been  lucky  '  guesses  ',  or  arrows  shot  at  random 
into  the  air,  as  some  have  mistakenly  supposed.  When 
tentative  predictions  have  been  fulfilled,  they  have  not  been 
merely  '  happy  hits  '.  They  have  been,  in  reality,  scientific 
forecasts,  based  upon  a  maturing  experience,  and  possessed 
of  the  value  due  to  a  genuinely  penetrative  insight. 

In  view  of  these  facts,  no  apology  is  needed  for  including  in 
the  present  survey  a  volume  that  appeared  so  early  as  1907. 
All  Professor  Sayce's  work  is  conspicuously  suggestive.  In 
his  acute  comparisons,  he  reveals  often  a  very  enviable 
prescience.  He  has  a  perfect  genius  for  scenting  out  a 
probable  '  find  '.  It  is  not  surprising  therefore  that  he 
proves  exceedingly  helpful  and  stimulating  to  younger 
students  of  religion,  and  that  his  obiter  dicta,  noted  and 
remembered  by  scholars  and  Governments  abroad,  are 
promptly  subjected  to  the  test  of  a  practical  and  searching 
experiment.^ 

Students  of  Comparative  Keligion  have  noted  with  satis- 
faction that  Professor  Sayce's  Gifford  Lectures,'^  so  admirable 
because  of  the  '  comparative  '  survey  they  contain,  are  at 
present  under  revision,  and  will  soon  be  accessible  in  a 
considerably  enlarged  form.  The  first  volume  of  the  set 
has  already  issued  from  the  press. ^  It  is  however  in  the 
fields  of  Archaeology  and  Philology  that  Dr.  Sayce  is  evi- 
dently most  at  home.  On  all  problems  arising  in  connexion 
with  the  transmission  and  interpretation  of  religious  texts — 
wheresoever  found,  and  howsoever  preserved — his  conclu- 
sions are  sure  to  be  invited,  reported,  and  frequently 
cited. 

'   Vide  supra,  pp.  127-8. 

^  Cf.  The  Religions  of  Ancient  Egypt  and  Babylonia.     Edinburgh,  1902. 

^  C/.  The  Religion  oj  Ancient  Egypt :  vide  infra,  p.  293  f. 


134  PHILOLOGY 


SUPPLEMENTAKY  VOLUMES 

ZUR  GESCHICHTE  DER  JUDEN  VON  ELEPHANTINE,  von 
Hedwig  Anneler.  Bern :  Max  Drechsel,  1912.  Pp.  viii., 
155.     M.  6.45. 

CHINESE  AND  .SUMERIAN,  by  Charles  James  Ball.  Oxford  : 
The  Clarendon  Press,  1913.     Pp.  168.     £2  25. 

THE  GREENFIELD  PAPYRUS  IN  THE  BRITISH  MUSEUM, 

edited  by  Ernest  A.  T.  Wallis  Budge.     London  :  The  Oxford 
University  Press,  1912.     Pp.  130  +  Plates.     £2  lOs. 

THE  BOOK  OF  THE  DEAD.  The  Papyrus  of  Ani.  A 
Reproduction  in  Facsimile,  edited  by  Ernest  A.  T.  Wallis 
Budge.     2    vols.     London :      Philip    Lee    Warner,     1913. 

Pp.  722.     £2  2s. 

AUSWAHL  AUS  GRIECHISCHEN  PAPYRI,  von  Robert 
Helbing.     Leipzig  :   G.  J.  Goschen,  1912.     Pp.  146.     Pf.  80. 

UNE  COMMUNAUTE  JUDEO-ARAMEBNNE  A  ELEPHAN- 
TINE, EN  EGYPTE,  AUX  VI^  ET  Ve  SIECLES  AV. 
J.-C,  par  Albin  van  Hoonacker.  (The  Schweich  Lectures 
on  Biblical  Archaeology,  1914.)  London :  The  Oxford 
University  Press,  1915.     Pp.  91.     35. 

EXTRA-BIBLICAL  SOURCES  FOR  HEBREW  AND  JEWISH 
HISTORY,  by  Samuel  A.  B.  Mercer.     Vide  infra,  pp.  458  f. 

THE  NEW  TESTAMENT  DOCUMENTS.  Their  Origin  and 
Early  History,  by  George  Milligan.  London  :  Macmillan 
and  Company,  1913.     Pp.  xvi.,  322.     IO5.  M. 

EPICTETUS  AND  THE  NEW  TESTAMENT,  by  Douglas  Sim- 
monds  Sharp.  London  :  Charles  H.  Kelly,  1914.  Pp.  xii., 
158.     25.  U. 

DER  KRITISCHE  WERT  DER  ALT  -  ARAMAISCHEN 
AHIKARTEXTE  AUS  ELEPHANTINE,  von  Friedrich 
Stummer.  (Alttestamentliche  Abhandlungen.)  Miinster  : 
Aschendorff,  1914.     Pp.  vii.,  86.     M.  2.50. 


SUPPLEMENTAKY  VOLUMES  135 

CHARIS.  EiN  Beitrag  zur  Geschichte  des  altesten 
Christentums,  von  Gillis  Albert  Petersson  Wetter. 
Leipzig  :  J.  C.  Hinrichs,  1913.     Pp.  vii.,  224.     M.  7. 

STUDIEN  ZUR  PALAOGRAPHIE  UND  PAPYRUSKUNDE, 

Lerausgegeben  von  Carl  Wessely.  15  vols.  Leipzig : 
H.  Haessel,  1901-  .  In  progress.  M.  128,  for  the  first 
twelve  volumes. 

THEBAN  OSTRACA.  Hieratic,  Demotic,  Greek,  and  Coptic 
Texts,  being  a  series  of  the  University  of  Toronto  Studies. 
London  :  The  Oxford  University  Press,  1913.   Pp.  230.   15s. 


T 


PSYCHOLOGY 

Beyond  the  domain  of  Comparative  Keligion,  there  lies 
that  still  wider  and  more  exacting  field  which  is  cultivated 
to-day  by  students  of  the  Philosophy  of  Eeligion.  Within 
its  area,  a  considerable  section  of  territory  has  been  allotted 
to  experts  in  the  Psychology  of  Keligion. 

There  can  no  longer  be  any  doubt  that  explorers  in  this 
latter  department  are  destined  to  play  a  very  important  role 
in  broadening  our  religious  conceptions.  Not  only  is  their 
teaching  certain  to  modify  materially  some  of  the  funda- 
mental dogmas  of  modern  Eeligious  Philosophy,  but  the 
advent  of  the  Psychology  of  Eeligion  is  bound  to  exercise 
influence  in  preparing  the  way  for  a  still  further  expansion  of 
Comparative  Eeligion.  Students  in  this  field  no  longer  regard 
the  problems  which  it  presents  to  them  as  the  theologian  is 
too  apt  to  view  them,  viz.  as  mysteries  which  possess  often 
a  sacrosanct  character  ;  ^  they  confront  them,  rather,  in  the 
spirit  of  the  purely  scientific  investigator.  It  is  their  busi- 
ness to  widen,  if  possible,  the  boundaries  of  contemporary 
knowledge.  They  seek,  therefore,  to  understand  how  the 
human  mind  acts,  when  it  is  constrained  by  distinctively 
religious  irnpulses.  They  strive  to  answer,  in  a  w^ord,  Ihe 
single  crucial  question  :  What  is  the  correct  interpretation  of 
human  experience  w^hen  viewed  in  the  light  of  its  traceable 
spiritual  processes  ? 

Thus  Psychology  supplies  a  new  method  for  the  study  of 
religion.2  It  compares  man's  inner  religious  experiences 
rather  than  his  outward  religious  practices  and  observances. 
It  recognizes  that  faith  is  quite  as  much  a  '  fact '  as  the  sacri- 

^  Vide  infra,  p.  149. 

^  It  is  not  less  true,  of  course,  that  the  study  of  religions  supplies  Psy- 
chology with  a  field  wherein  it  may  correct  and  expand  its  tireless  investiga- 
tions. 


PSYCHOLOGY  137 

fice  it  offers  upon  some  altar.  Suppose  the  doctrine  of  an 
objective  revelation  be  true  ;  still,  even  that  revelation  be- 
comes a  possession  of  man  only  through  a  personal  religious 
experience.  This  experience  is  of  the  very  essence  of  religion, 
and  is  more  reliable  and  revealing  than  conformity  to  any 
amount  of  prescribed  and  visible  ritual.  Accordingly,  the 
method  of  the  Psychology  of  Eeligion  is  inductive,  not  de- 
ductive. It  is  reverent,  yet  empirical.  It  is  convinced  that, 
behind  all  the  visible  manifestations  of  religion,  there  is 
something  subjective  in  man  that  accounts  for  and  supplies 
value  to  his  religious  ideals  and  aspirations.  It  is  not  too 
much  to  afHrm  that,  as  time  and  reflection  advance,  it  is 
'  this  inward  spiritual  experience  '  that  deepens  and  confirms 
our  sense  of  the  reality  of  religion. 

In  the  opinion  of  some  eminent  judges,  the  future  of  Com- 
parative Eeligion  will  in  no  small  measure  be  influenced  by 
the  progress  of  Psychical  Kesearch.^  The  late  Mr.  Myers, 
in  his  great  literary  legacy  to  the  world, ^  made  '  the  most 
daring  excursion  into  psychology  '  published  during  the 
present  generation.  Not  a  little  is  to  be  hoped  for,  moreover, 
from  the  creation  of  the  new  '  Sub-Section  '  allotted  to 
Psychology,  recently  inaugurated  at  a  meeting  of  the  British 
Association  for  the  Advancement  of  Science.^  A  competent 
authority  has  not  hesitated  to  affirm  that  '  the  natural 
history  of  religious  consciousness,  as  it  manifests  itself  in  the 
life  of  the  individual,  has  now  taken  its  place  among  the 
sciences  '.*  It  will  be  noted  also  that  Psycholog}^  as  applied 
to  religion,  has  numerous  affiliations  with  Mysticism  ;  most 
of  the  writers  selected  for  special  mention  under  the  present 
heading — e.  g.  Ames,^  Hill,^  Hocking,"^  etc. — have  been  led  to 

^  C J.  Proceedings  of  the  Society  for  Psychical  Research.  26  vols.  London, 
1882-     .     In  progress. 

^  Cf.  Frederic  W.  H.  Myers,  Hwnan  Personality,  and  its  Survival  of 
Bodily  Death.    2  vols.    London,  1903.    [Abridged  edition,  in  one  vol.,  1907.] 

^  Held  at  Birmingham.     September,  1913. 

*  Cf.  William  R.  Inge,  Faith  and  its  Psychology,  p.  151.     London,  1912. 

^  Vide  infra,  pp.  142  f.  ®  Vide  infra,  pp.  146  f. 

'  Vide  infra,  pp.  147  f. 


138  PSYCHOLOGY 

deal  more  or  less  fully  with  that  subject.  Psychology,  thus 
applied,  has  also  many  affiliations  with  Sociology,^  which, 
under  some  of  its  aspects,  is  denominated  Social  Psychology 
or  Collective  Psychology.  Here  the  mind  of  primitive 
peoples — a  group  or  tribe,  not  an  individual  merely,  being 
taken  as  the  unit  of  inquiry — is  subjected  to  a  rigorous 
psychological  analysis.  The  affiliation  of  Psychology  with 
Mythology ,2  likewise,  will  not  be  overlooked.  The  value  of 
this  study  for  the  propagandist  of  religion  among  alien 
peoples — naturally  somewhat  indifferent  to  his  appeals — is 
self-evident.  To  understand  the  subtle  inner  working  of 
the  ordinary  savage  mind,  when  a  distinctively  religious 
appeal  is  being  made  to  it,  really  means  the  winning  of 
the  battle.  For  the  reasons  just  specified,  a  somewhat 
generous  amount  of  space  must  be  allotted  to  this  topic  in 
the  course  of  the  present  survey. 

Attention  is  specially  drawn,  in  this  preliminary  sketch, 
to  the  opening  chapter  of  Professor  King's  book  ;  ^  its  title 
runs  :  '  The  Possibility  and  the  Scope  of  the  Psychology  of 
Eeligion.'  Likewise,  in  a  commemorative  volume  pub- 
lished by  the  professors  and  alumni  of  Hartford  Theological 
Seminary,^  Professor  Dawson  presents  an  admirable  account 
of  the  genesis  and  growth  of  this  virile  new  study.  He 
defines  the  Psychology  of  Eeligion  as  '  the  science  of  the 
religious  life.  As  such,  its  aim  is  to  investigate  human 
experience,  under  the  aspect  of  those  feelings,  ideas,  and 
activities  that  go  out  towards  the  supernatural.  Its  material 
is  (1)  the  mental  states  involved  in  religion,  (2)  the  objects 
that  induce  them,  and  (3)  the  environment  of  mind  that 
affects  its  reactions  to  such  objects.  Its  method  is  that  of  the 
other  inductive  sciences.  As  a  separate  science,  indeed,  it 
is  thus  far  only  correlating  and  interpreting  the  data  of  the 
older  human  sciences,  formulating  its  plans,  and  seeking  to 

^  Vide  supra,  pp.  62  f.  ^  Vide  supra,  pp.  96  f. 

'  Vide  infra,  pp.  149  f. 

*  Cf.    Recent    Christian    Progress.     Studies    in    Christian    Thought    and 
Work  during  the  last  Seventy-five  Years.     New  York,  1909. 


PSYCHOLOGY  139 

find  its  own  more  specific  methods.'  ^  Nevertheless,  it 
furnishes  '  the  beginnings  of  independent  investigation  in 
the  sphere  of  religion  '  ;  '^  whilst  there  have  already  '  been 
brought  to  light  the  unity  of  religious  consciousness  in  all 
mankind,  the  essential  elements  of  that  consciousness,  the 
objects  that  evoke  its  activities  under  the  varying  con- 
ditions of  racial  environment,  the  forms  these  activities 
take  (in  ceremonials,  sacrifices,  worship,  and  institutions), 
and  the  religious  sanction  of  conduct  throughout  racial 
evolution  '.^ 

It  is  quite  natural  that,  of  late,  the  psychological  study 
of  religion  has  attracted  an  increasing  number  of  votaries, 
including  many  scholars  of  international  standing.  Some 
of  the  very  best  work  in  Psychology,  thus  far  accomplished, 
stands  connected  with  its  investigations  of  man's  religious 
experiences.  Such  investigations  probably  represent  to-day 
the  dominant  phase  of  psychological  research.  Already  a 
great  stream  of  books  has  begun  to  issue  from  the  press. 
The  study  had  its  inception,  really,  a  long  time  ago.  It 
began  in  Germany  ;  for  it  can  scarcely  be  denied  that  it  was 
Schleiermacher  w^ho  first  analysed  religion  after  this  parti- 
cular manner.  His  theory  was  defective,  no  doubt,  in  the 
exaggerated  importance  it  attached  to  the  '  subjective  con- 
sciousness '  ;  nevertheless  the  element  of  emotion  assuredly 
enters  into  all  genuine  religion,  and  in  many  instances 
completely  dominates  it.^  In  Germany  however  for  the 
most  part,  the  Psychology  of  Keligion  has  (until  lately)  been 
studied  merely  as  a  branch  (and  as  a  quite  subordinate 
branch)  of  the  Philosophy  of  Eehgion.  In  Great  Britain,  this 
study  is  gradually  winning  adherents.  The  recent  action  of 
the  British  Association  has  alreadv  been  referred  to.     Both 

1  Cf.  ibid.,  pp.  180  and  184. 

-  Cf.  ibid.,  p.  187.  3  Cf.  ibid.y  p.  183. 

*  It  is  important  to  bear  in  mind  that  the  terminology  employed  by 
Schleiermacher  in  this  connexion,  in  his  Glaubendehre  and  Psycliologie  re- 
spectively, is  not  always  uniform  in  its  meaning.  Cf.  F.  Siegmund-Schultze, 
Schleiermachers  Pst/chologie  in  ihrer  Bedeutung  fur  die  Glaubenslehre.  Tu- 
bingen, 1913. 


140  PSYCHOLOGY 

elaborate  ^  and  popular  2  expositions  of  the  Psychology  of 
Eeligion  have  begun  to  appear.  This  is  not  surprising, 
seeing  that  the  vigorous  cultivation  of  Anthropology  in  the 
British  Isles  is  largely  psychological  in  its  trend.  The  study 
of  Animism,  in  Sir  Edward  Tylor's  hands,  was  often  simply 
a  study  of  Psychology,  i.  e.  he  deliberately  analysed  the 
psychological  impulses  of  the  individual  savage,  in  order 
that  he  might  interpret  correctly  the  latter's  distinctively 
religious  rites  and  institutions. 

The  great  majority  of  writers  on  this  topic,  and  its  foremost 
and  most  successful  expositors,  are  undoubtedly  scholars  of 
American  nationality.  This  fact  will  be  ma.de  evident  in 
a  moment ;  but  all  are  familiar  with  the  magnificent  advance 
which  has  been  led  successively  by  Professors  Everett,^ 
Starbuck,^  Coe,^  and  James.^ 

Attention  has  already  been  drawn  to  Principal  Carpenter's 
remark  that  the  origin  of  religion  can  be  determined  only 
through  the  aid  of  Psychology.'  Moreover,  the  similarities 
which  reveal  themselves  in  religions  of  diverse  types  must, 
in  large  measure,  be  explained  in  the  same  way  ;  they  are 
due,  ultimately,  to  the  homogeneity  of  the  human  race,  and 
(in  particular)  to  the  homogeneity  of  the  human  mind.  At 
the  same  time,  a  note  of  warning,  perhaps  sufficiently 
expressed  by  the  maxim  '  Festina  lente  ',  is  called  for  in 
connexion  with  the  advances  which  are  now  being  achieved 
in  the  prosecution  of  this  study.  If,  owing  to  what  must  be 
regarded  as  a  strange  and  culpable  oversight,  the  Psychology 

^  Cf.  James  Lindsay,  The  Psycliolocjy  of  Belief.     Edinburgh,  1910. 

2  Cf.  William  R.  Inge,  Faith  and  its  Psychology.  London,  1909  ;  George 
Steven,  The  Psychology  of  the  Christian  Soul :  vide  infra,  p.  161  ;  Eric  S. 
Waterhouse,  The  Psychology  of  the  Christian  Life :  vide  infra,  p.  161  ;  etc. 

^  Cf.  Charles  C.  Everett,  The  Psychological  Elements  of  lieligious  Faith, 
New  York,  1902. 

*  Cf.  Edwin  D.  Starbuck,  The  Psychology  of  Religion.  An  Empirical 
Study  of  the  Growth  of  Religious  Consciousness.     New  York,  1899. 

^  Cf.  George  A.  Coe,  The  Spiritual  Life.  Studies  in  the  Science  of  Religion. 
Chicago,  1900. 

*  Cf.  William  James,  The  Varieties  of  Religious  Experience.  New  York, 
1902.  '   Vide  supra,  p.  6. 


PSYCHOLOGY  Ul 

of  Keligion  has  been  unduly  long  in  making  its  appearance, 
it  must  not  now  be  exploited,  or  permitted  to  fall  into  the 
hands  of  careless  and  incompetent  interpreters. 

There  is,  at  the  outset,  the  risk  of  exaggerating  the  impor- 
tance of  this  new  branch  of  inquiry.  The  weakness  insepar- 
able from  certain  forms  of  Mysticism,  and  the  occasional 
aberrations  which  are  apt  to  become  linked  with  the  methods 
of  Psychical  Kesearch,  must  be  watched  and  promptly 
corrected.  There  is  risk,  further,  of  exaggerating  the  actual 
possibilities  of  this  study .^  It  must  be  remembered  that  the 
conclusions  at  which  experts  in  Psychology  arrive  are  based 
upon  data  of  a  somewhat  volatile  character  ;  and  there  are 
at  present  no  available  methods  by  which  erroneous  factors 
in  the  argument  are  certain  to  be  detected.  Moreover,  the 
doctrine  of  the  '  Subconscious  Self  '  is  in  danger  of  being 
pushed  to  extremes.2  Finally,  while  the  Psychology  of 
Keligion  rests  upon  actual  verifiable  experience,  wJiose 
experiences  are  to  be  allowed  to  count  ?  Is  the  investigator 
always  a  reliable  and  competent  medium  ?  Is  he  possessed, 
in  sufficient  measure,  of  the  religious  sense?  Are  his  religious 
emotions  sufficiently  vivid  ?  It  must  ever  be  remembered 
that  Psychology,  as  an  instrument  of  research,  is  restricted 
to  '  the  study  of  states  of  consciousness.  It  can  investigate 
the  interplay  of  the  emotions  and  the  will ;  but,  for  the  seeker 
after  ultimate  truth,  it  has  no  message.  It  knows  nothing  of 
any  truth  that  is  not  relative  and  contingent  '.^ 

It  can,  however,  be  said  with  all  confidence  that  the  more 
serious  promoters  of  this  study  are  keeping  a  high  ideal  in 

^   Vide  infra,  pp.  152,  154,  156,  etc. 

-  Professor  San  day  has  raised  this  question,  in  an  acute  form,  in  his  Christ- 
ologies  Ancient  and  Modern.  Oxford,  1910.  A  searching  examination  of  this 
theory  is  made  by  John  Baillie  in  '  The  Subliminal  Consciousness  as  an  aid 
to  the  interpretation  of  the  Religious  Experience  ',  an  article  which  appeared 
in  The  Expository  Times  for  May  1913,  pp.  353-8.  Cf.  Dr.  Sanday's  reply 
to  his  critics,  '  The  Value  of  the  Subconscious  ',  found  in  the  same  Journal 
for  July  1913,  pp.  438-44.  Cf.  also  an  elaborate  article  entitled  '  Science 
empirique  et  psychologie  religieuse  '  in  Eecherches  de  science  religieuse, 
vol.  iii,  pp.  1-61  :   vide  infra,  p.  487. 

=»  Cf.  The  Times.     London,  March  20,  1913. 


142  PSYCHOLOGY 

view.  They  are  seeking  earnestly,  and  not  unsuccessfully, 
to  ascertain,  through  this  particular  avenue  of  approach, 
the  actual  facts  which  are  embraced  within  man's  subjective 
religious  experience.  They  are  seeking,  furthermore,  to  sift 
and  classify  all  such  discoveries,  and  to  formulate,  in  as  far 
as  possible,  the  laws  under  which  these  articulated  psycho- 
logical processes  can  be  shown  to  be  indissolubly  linked 
together. 


THE  PSYCHOLOGY  OF  KELIGIOUS  EXPEEIENCE,  by 
Edward  ScribnerAmes,  Assistant  Professor  of  Philosophy 
in  the  University  of  Chicago.  Boston :  Houghton, 
Mifflin  and  Company,  1910.     Pp.  xii.,  428.     $2.50. 

It  is  fitting  that  the  first  volume  presented  in  this  list 
should  come  from  an  American  author  ;  for,  as  already 
remarked,^  scholars  in  the  United  States  have  shown  much 
fondness  for  this  special  line  of  inquiry.  They  have  displayed 
also,  along  with  a  praiseworthy  activity,  a  rare  capacity  for 
elucidating  a  subject  which,  however  engrossing,  is  still 
admittedly  elusive  and  obscure. 

Dr.  Ames  has  attempted  to  take  stock  of  the  results 
which  previous  investigators  have  garnered, — the  necessary 
liQks  of  connexion  being  supplied,  and  personal  interpretive 
expositions  being  thrown  in,  as  his  undertaking  advances. 
'  Several  studies  have  appeared  ',  he  remarks,  '  treating  of 
primitive  religion,  and  the  religion  of  particular  races  ; 
others  have  dealt  with  the  phenomena  of  conversion,  of 
faith,  of  mysticism,  and  of  other  special  interests  with  which 
the  current  religious  reconstruction  is  concerned  ;  it  seems 
desirable,  however,  to  bring  all  these  phenomena  into  the  per- 
spective of  a  comprehensive  psychological  inquiry  '.^ 

This  work  is  divided  into  four  leading  sections.  First, 
a  brief  sketch  is  given  of  the  '  History  and  Method  of  the 
Psychology  of  Eeligion  '.     In  Part  II,  attention  is  concen- 

^  Vide  supra,  p.  140.  *  Cf.  p.  viii. 


AMES,  The  Psychology/  of  Religious  Experioice  143 

trated  upon  '  The  Origin  of  Keligion  in  the  Eace  '.  The 
paralleHsms  touching  prayer,  sacrifice,  ritual,  etc.,  inci- 
dentally dwelt  upon  under  this  heading,  are  of  special  interest 
for  the  student  of  Comparative  Eeligion.  This  portion  of 
the  book  is  probably  its  most  fruitful  subdivision,  in  so  far 
as  the  purpose  of  the  present  survey  is  concerned.  Part  III 
deals  with  '  The  Kise  of  Keligion  in  the  Individual '  ;  and 
here  one  is  often  reminded  of  the  pioneer  work  of  Professor 
James,  .as  embodied  in  his  epoch-making  Gifford  Lectures.'^ 
Part  IV  is  entitled  '  The  Place  of  Keligion  in  the  Experience  of 
the  Individual  and  Society  '.  Under  this  heading  the  author 
has  much  to  say  concerning  the  psychology  of  religious  genius 
and  inspiration,  and  the  psychology  of  religious  sects. 

At  many  points  the  writer  shows  his  sympathy  with  the 
sociological  school,^  although  his  persistent  affinities  more 
than  suffice  to  lead  him  elsewhere.  His  book  is  a  good 
illustration  of  the  manner  in  which  the  investigations  of  all 
schools  are,  in  reality,  complementary  and  supplementary 
to  one  another.^ 


THE  FOUNDATIONS  OF  KELIGION,  by  Stanley  Arthur 
Cook,  Lecturer  in  the  Comparative  Study  of  Keli- 
gions,  Gonville  and  Caius  College,  Cambridge.  (The 
People's  Books.)  London  :  T.  C.  and  E.  C.  Jack,  1914. 
Pp.  96.     e>d. 

It  is  surely  one  of  the  most  significant  signs  of  the  times 
that  a  book  of  this  type  and  quality  should  be  included  in 
a  '  popular  '  series,  and  that  it  could  be  offered  to  the  public 
at  the  paltry  price  which  its  Publishers  ask  for  it.  But '  The 
People's  Books  '  stand  quite  apart  by  themselves.  One 
hundred  of  these  little  volumes  have  already  been  completed. 
Though  handy  in  form,  attractive  in  appearance,  and  sub- 
stantially bound,  their  cost  is  phenomenally  small.  A  still 
greater  surprise  is  awakened,  however,  when  one  samples  the 

^  Cf,  William  James,  The  Varieties  of  Religious  Experience.     London, 
1902.  2  Vide  supra,  pp.  62  f.  =»  Vide  infra,  pp.  321-2. 


144:  PSYCHOLOGY 

contents  of  these  volumes.  A  glance  at  the  list  of  titles  and 
authors  reveals  the  fact  that  investigators  of  the  highest 
standing  have  not  ignored  the  possibilities  of  a  great  oppor- 
tunity, or  shirked  the  toil  necessarily  involved,  in  their  effort 
to  simplify  and  condense  the  substance  of  modern  critical 
learning.  Scholarly,  comprehensive,  and  thoroughly  up-to- 
date,  the  man  in  the  street  is  to  be  congratulated  upon  the 
hitherto  undreamed-of  privilege  which  the  existence  of  these 
booklets  has  brought  within  his  reach.  A  competent 
Bibliography  is  invariably  supplied. 

Mr.  Cook  has  for  many  years  been  a  devoted  student  of 
religions.  Individual  preferences  led  him  early  to  make 
a  special  study  of  Hebrew  and  Syriac,  and  he  has  won  many 
distinctions  as  prizeman,  examiner,  and  editor  in  the  field 
of  Oriental  Eeligions.  His  little  book  in  the  Beligions 
Ancient  and  Modern  series  is  widely  known,^  while  his 
contributions  to  various  Encyclopaedias  have  given  him 
a  permanent  place  among  critical  authorities  in  the  depart- 
ment he  represents.  A  larger  work,  just  published,  has 
been  welcomed  with  genuine  interest. ^ 

Behind  and  beyond  all  Mr.  Cook's  industry,  however, 
there  has  lain  a  far  deeper  purpose  than  the  mastery  of 
the  most  recent  available  data  bearing  upon  the  History  of 
Eeligions.  As  he  says  in  his  Preface  :  '  This  little  book  aims 
merely  at  introducing  the  reader  to  certain  fundamental 
aspects  of  the  vast  subject  of  Keligion.  It  does  not  concern 
itself  with  the  value  of  any  particular  religion,  or  with 
what  may  be  called  the  "  Foundations  of  Theology  ".'  The 
writer's  outlook  is  wider ;  his  intention  is  to  go  deeper ;  there- 
fore he  seeks  to  expound  The  Foundations  of  Religion. 

In  the  course  of  his  investigations,  Mr.  Cook  has  always 
placed  the  very  highest  estimate  upon  the  capabilities  of  the 
comparative  method.^  He  has  accordingly  pressed  that 
method  into  service  from  the  very  outset,  and  to-day  he  is 

^  Cf.  Religion  in  Ancient  Palestine.     London,  1908. 
^  C/.  The  Study  of  Religions  :  vide  infra,  p.  317. 
"  Vide  infra,  pp.  332  f. 


COOK,  The  Foundations  of  Religion  145 

more  than  ever  convinced  that  it  is  indispensable  as  an  agent 
of  research.  At  the  same  time,  he  is  a  diHgent  student  of 
Psychology,  in  which  field  he  discovers  many  clues  that  lead 
one  straight  to  the  heart  of  the  study  of  Keligion.  Hence  he 
frankly  premises  that  '  this  little  book  is  based  upon  the 
applications  of  psychology  and  psychological  methods  to  the 
comparative  and  historical  study  of  religions  and  religious 
material  '.^ 

In  some  of  its  statements,  this  admirable  primer  reminds 
one  forcibly  of  a  penetrative  American  book  that  was  pub- 
lished a  little  over  a  decade  ago.^  From  one  point  of  view, 
it  might  well  be  assigned  to  the  Philosophy  of  Keligion, 
i.  e.  to  a  department  lying  entirely  beyond  the  boundaries 
of  Comparative  Keligion.  The  writer  himself — in  the  pas- 
sage just  quoted,  as  also  in  his  own  academic  practice — 
bases  The  Foundations  somewhat  illogically  upon  the  gains 
won  by  Comparative  Keligion.  Its  real  place,  however, 
is  to  be  found  among  studies  preliminary  to  Comparative 
Keligion,  whenever  that  designation  is  employed  in  its 
modern  and  more  restricted  meaning.^ 

In  seeking  to  summarize  the  results  of  his  inquiry,  Mr.  Cook 
writes  :  '  The  comparative  study  of  religions  has  proved  the 
fundamental  similarities  in  the  different  forms  of  Kehgion, — 
a  not  altogether  surprising  result  when  we  consider  the 
scientific  evidence  for  the  oneness  of  all  mankind  '.*  '  The 
comparative  study  of  the  forms  and  vicissitudes  of  Keligion 
has  revealed  the  enormous  amount  of  variation  ...  in 
human  thought,  from  the  earliest  times  to  the  present  day  '  ;  ^ 
but  '  these  very  profound  differences  indicate  the  continuous 
development,  as  man  learns  more  of  himself  and  of 
his  environment'.^  'Modern  anthropological  research — in 
throwing  a  flood  of  light  upon  past  and  present  rehgious, 
social,  legal  and  other  ideas — is  laying  the  foundation  for 

^  Cf.  p.  5. 

2  Cf.  Charles  C.  Everett,  The  Psychological  Elemerits  of  Religious  Faith. 
New  York,  1902.  *  Vide  infra,  pp.  509  f. 

'  Cf.  p.  91.  '  Cf.  p.  11.  «  Cf.  p.  87. 

L 


146  PSYCHOLOGY 

a  more  critical  knowledge  of  human  natm-e,  and  the  prepon- 
derating tendencies  of  life  and  thought.'  ^  '  Increase  of 
thought  develops  conceptions  of  God  and  of  the  world  ; 
and,  in  this  respect,  both  are  "  man  made ".'  ^  '  Man 
cannot  with  impunity  go  back  to  earlier  types  of  belief  and 
behaviour  ;  and  every  advance  has  been  psychical,  rational, 
with  enrichment  of  thought  and  for  the  benefit  of  the  average 
man.'  ^ 

One  often  feels  that  the  writer,  in  view  of  the  probable 
character  of  the  majority  of  his  readers,  indulges  too  much 
in  the  use  of  metaphysical  forms  of  expression,  and  in 
abstract  phases  of  thought.  At  the  same  time,  he  has 
furnished  a  really  satisfying  exposition,  and  one  that  cannot 
fail  to  stimulate  many  to  acquaint  themselves  with  some 
portion  of  that  vast  untrodden  region  w^hich  still  lies  beyond 
their  horizon. 


EELIGION  AND  MODERN  PSYCHOLOGY^  A  Study 
OF  Present  Tendencies,  by  J.  Arthur  Hill.  London  : 
W.  Rider  and  Son,  1911.     Pp.  200.     35.  6d. 

The  full  sub-title  of  Mr.  Hill's  book  runs  thus  :  '  A  Study 
of  Present  Tendencies,  particularly  the  religious  implications 
of  the  scientific  belief  in  survival,  with  a  discussion  on 
Mysticism.'  As  those  who  have  read  a  contemporary 
volume  from  the  same  pen*  might  anticipate,  the  author's 
treatment  of  Mysticism  is  especially  noteworthy. 

This  modest,  compact,  and  thoughtful  treatise  is  in  no 
sense  '  cheap  ',  save  as  regards  its  price.  When  one  opens 
it,  it  is  found  to  be  wholly  without  pretension.  It  contains 
no  Preface.  It  frankly  makes  its  appeal  to  the  non-pro- 
fessional scholar.  Nevertheless,  while  remarkably  well 
fitted  to  achieve  its  manifest  aim,  it  is  a  book  which  those 
w^ho  read  it  once  will  not  fail  to  read  again.     It  is  not  the 

1  Cf.  p.  12.  -  Cf.  p.  87.  =*  Cf.  p.  92. 

*  C J.  New  Evidences  in  Psychical  Research.     London,  1911. 


HILL,  Religion  and  Modern  Psychology  147 

work  of  a  careless  or  hurried  writer,  but  proves  to  be  robust 
and  suggestive  at  practically  every  turn. 

The  subject-matter  of  this  volume,  as  its  sub-title  suggests, 
centres  around  two  comprehensive  themes,  viz.  the  doctrine 
of  Immortality,  and  the  interpretation  of  Mysticism.  But 
it  has  much  to  say  incidentally  upon  other  subjects,  pertinent 
to  the  present  inquiry.  It  would  be  a  very  real  oversight  if 
any  student  of  the  Psychology  of  Keligion  were  not  to  peruse 
this  brief  but  helpful  exposition. 


THE  MEANING  OF  GOD  IN  HUMAN  EXPERIENCE. 

A  Philosophic  Study  of  Religion,  by  William  Ernest 
Hocking,  Assistant  Professor  of  Philosophy  at  Yale 
University.  New  Haven  :  The  Yale  University  Press, 
1912.     Pp.  xxxiv.,  586.     12.50. 

Reference  to  this  book  must  not  be  omitted,  for  it  repre- 
sents work  and  impulse  and  originality  of  a  rarely  high  order. 
It  is  somewhat  difficult  to  assign  it  with  confidence  to  its 
proper  category.  It  belongs,  in  large  part,  to  the  Philosophy 
of  Religion  ;  yet  it  belongs  also  to  the  Psychology  of  Religion, 
and  it  might  with  almost  equal  warrant  be  included  under 
the  heading  of  Mysticism.  These  uncertainties,  however, 
are  details  which  do  not  really  matter  ;  the  main  fact  to  be 
noted  is  that  a  very  sane  and  scholarly  discussion  here  awaits 
any  reader  who  is  willing  to  entrust  himself  for  a  little  time 
to  the  guidance  of  a  vigorous  and  stimulating  thinker. 

Dr.  Mellone  of  Manchester  recently  expressed  the  opinion 
that  '  most  of  the  constructive  work  in  the  Philosophy  of 
Religion,  at  the  present  time,  has  affinities  either  with  prag- 
matism or  with  mysticism,  even  if  these  are  inwrought  with 
elements  of  a  wholly  different  kind  '.  Dr.  Hocking  is  of 
much  the  same  mind,  yet  personally  he  is  quite  unable  to 
endorse  the  claims  of  pragmatism.  It,  he  holds,  is  a  philo- 
sophy that  will  never  conduct  the  inquiring  soul  into  the 
presence  of  God.     '  It  is  the  function  of  the  pragmatic  test 

L2 


us  PSYCHOLOGY 

(as  of  pain  and  discomfort  generally)  to  point  out  something 
wrong  ;  the  work  of  discovering  what  is  right  must  be  done 
by  other  means.'  ^  In  mysticism,  on  the  other  hand,  the 
conditions  are  entirely  different.  '  The  mystic  finds  the 
absolute  in  immediate  experience.  Whatever  is  mediated 
is  for  him  not  yet  the  real  which  he  seeks.  This  means  to 
some  that  the  mystic  rejects  all  mediators  ;  the  implication 
is  mistaken.  To  say  that  a  mediator  is  not  the  finality  is 
not  to  say  that  a  mediator  is  nothing.  The  self-knowing 
mystic,  so  far  from  rejecting  mediators,  makes  all  things 
mediators  in  their  own  measure.  To  all  particulars  he 
denies  the  name  God,  —  to  endow  them  with  the  title  of 
mediator  between  himself  and  God.  Thus  it  is  that  the 
mystic,  representing  the  truth  of  religious  practice,  may 
teach  idealism  the  way  to  worship,  and  give  it  connexion 
with  particular  and  historic  religion.'  ^ 

Professor  Hocking  will  certainly  not  be  satisfied  if  he  is 
merely  granted  a  respectful  hearing  ;  he  aims  at  quickening 
thought  in  the  minds  of  his  readers.  Some,  it  is  to  be 
feared,  will  find  that  the  mental  burden  he  lays  upon  them  is 
a  pretty  severe  one  ;  for  the  writer's  own  mind  seems  practi- 
cally tireless.  The  exceedingly  numerous  phases  of  the 
subject,  as  they  successively  emerge,  are  handled  with 
scrupulous  fidelity.  The  author  holds  that  our  idea  of  God, 
ultimately  considered,  is  in  each  individual  case  '  a  postulate 
of  our  moral  consciousness  '.^  At  the  same  time,  the  mental 
nimbleness  and  confidence  with  which  Dr.  Hocking  passes 
from  point  to  point,  his  ohiter  dicta,  and  his  conspicuous 
sincerity,  make  one  forgetful  of  everything  save  the  keen 
exhilaration  of  the  moment,  and  the  skill  and  comradery  and 
enthusiasm  of  a  guide  such  as  one  seldom  encounters. 

The  successive  stages  of  the  argument  bear  the  following 
labels  :  i,  Eeligion  as  seen  in  its  Effects  ;  ii,  Eeligious 
Feeling  and  Religious  Theory  ;  iii.  The  Need  of  God  ; 
iv.  How  Men  know  God  ;  v.  Worship  and  the  Mystics  ; 
and  vi,  The  Fruits  of  Religion. 

1  Cf.  p.  XV.  *  Cf.  p.  xix.  =»  Cf.  p.  146. 


KING,  Tlie  Development  of  Religion  149 

THE  DEVELOPMENT  OF  KELIGION.  A  Study  in 
Anthropology  and  Social  Psychology,  by  Irving 
King,  Professor  of  Education  in  the  University  of  Iowa. 
New  York  :  The  Macmillan  Company,  1910.  Pp.  xxiii., 
371.     $1.75. 

An  interesting  fact,  not  without  its  significance,  is  the 
circumstance  that  the  writer  of  this  book  began  his  study  of 
rehgion  while  he  was  still  a  student  of  theology.  He  is 
not  to-day,  it  may  be  remarked  in  passing,  a  sponsor  of  the 
theological  method.  On  the  contrary,  it  was  because  he 
found  his  earlier  approaches  to  the  study  of  religion  so  often 
blocked  and  practically  thwarted  by  the  conceptions  he  had 
imbibed  during  his  theological  training  that,  greatly  daring, 
he  resolved  to  adopt  in  future  a  more  progressive  line  of 
action.  As  a  result,  he  has  now  become  a  highly  competent 
expositor  of  Anthropology  and  Social  Psychology. 

The  theologian,  if  not  an  ingrained  radical,  is  apt  to 
become  ultra-conservative.  He  tends  more  and  more  to 
believe  that  his  religion.  Ids  conception  of  God,  his  system  of 
doctrine,  his  co-ordinated  ritual,  etc.,  are  better  than  those 
of  his  neighbours  ;  hence,  in  all  conscientiousness,  he  tends 
to  become  an  aggressive  and  tireless  proselytizer.  The 
student  of  Anthropology  or  Ethnology  or  Sociology,  on  the 
other  hand,  begins  the  study  of  religion  entirely  free  from  the 
handicap  of  such  narrow  and  narrowing  ideals.  He  finds 
religion  manifesting  itself  under  a  great  variety  of  forms, 
and  he  proceeds  to  enrich  his  mind  through  an  unbiased 
accumulation  of  actual  facts  and  a  knowledge  of  actual 
restrictive  conditions.  It  soon  begins  to  appear  that 
Totemism  not  less  than  Pantheism,  that  Unitarianism  not 
less  than  the  most  rigid  Calvinism,  are  saturated  through  and 
through  wath  the  irrepressible  thought  of  God.  The  savage, 
not  less  than  the  scholar,  cannot  rid  himself  of  a  haunting 
Presence,  which  asserts  its  actuality  in  an  immense  variety 
of  ways.  The  scientific  study  of  religion — far  from  leading 
the  conscientious  student  astray,  and  causing  him  to  drift 


150  PSYCHOLOGY 

helplessly  from  his  old  moorings — discloses  to  him,  in  point 
of  fact,  a  new  and  broader  and  abiding  foundation  for  his 
faith.  The  writer  of  this  book  has  not  ceased,  as  a  result 
of  his  painstaking  researches,  to  be  a  theologian  ;  but  he  is 
now  a  theologian  of  an  emphatically  scientific  and  thorough- 
going type. 

'  We  may  define  ',  he  says,  '  the  problem  of  the  pages 
which  follow  as  that  of  showing  how  the  religious  conscious- 
ness has  been  huilt  up,  or  differentiated  from  a  background 
of  overt  activity  and  relatively  objective  phases  of  con- 
sciousness. The  assumption  underlying  the  problem  is  that 
the  religious  attitude  of  mind  has  had  a  natural  history  ; 
that  there  was  a  time  in  the  history  of  the  race  when  a  definite 
religious  attitude  did  not  exist ;  and  that,  in  its  genesis  and 
in  its  development,  it  has  been  conditioned  by  the  same  laws 
according  to  which  other  mental  attitudes  have  come  into 
being.'  ^  The  writer  further  quotes  with  approval  Dr. 
Nansen's  dictum  that  '  religious  ideas  must  be  reckoned 
as  a  natural  product  of  the  human  mind  itself  under  the 
influence  of  its  surroundings  '.^ 

Notwithstanding  the  author's  somewhat  radical  attitude, 
he  has  shown  immense  diligence  in  the  preparation  of  this 
volume.  It  fairly  bristles  with  '  facts  '.  The  writer  em- 
bodies many  most  excellent  suggestions  in  his  chapter 
entitled  '  The  Possibility  and  the  Scope  of  the  Psychology  of 
Eeligion  '.^  On  '  The  Genesis  of  the  Eeligious  Attitude  '  he 
is  to  be  read  with  caution  ;  but  he  will  certainly  give  satis- 
faction to  the  typical  sociologist  when  he  writes  :  '  The  social 
organization  is  practically  the  universe,  the  7ie  plus  ultra,  of 
the  primitive  man's  life  '.^  In  his  chapter  on  '  Magic  and 
Eeligion  '  he  joins  issue  with  Professor  Frazer,^  advancing 
reasons  which  convince  him  that  magic  '  cannot  in  all  cases 
be  sharply  differentiated  from  religion  '.^  He  feels  con- 
strained to  criticize  also  the  theory  Professor  Jevons  main- 


»  Cf.  p.  43.  2  Cf.  Fridtjof  Nansen,  Eskimo  Life,  p.  209.    London,  1893. 

3  Cf.  pp.  1-23.  *  Cf.  p.  68.  ^  Vide  supra,  pp.  17,  23,  etc. 

^  Cf.  p.  165. 


KING,  The  Development  of  Religion  151 

tains,  when  the  latter  argues  for  the  original  and  independent 
existence  of  religion  ^ ;  for  he  cannot  accept  the  belief  that  the 
idea  of  the  supernatural  was  present  in  the  mind  of  primitive 
man.  Professor  King  promises,  in  his  chapter  on  '  Eeligion 
and  Morals  ',2  to  write  at  more  length  upon  this  theme  at  a 
subsequent  date.  '  The  author  has  amassed  much  material 
for  a  full  treatment  of  this  subject,  but  time  does  not  permit 
of  working  it  out  for  the  present  volume  '.^  May  this  fore- 
shadowed undertaking  not  remain  too  long  unattempted  ! 


A  PSYCHOLOGICAL  STUDY  OF  EELIGION.  Its 
Origin,  Function,  and  Future,  by  James  Henry 
Leuba,  Professor  of  Psychology  in  Bryn  Mawr  College, 
Pennsylvania.  New  York  :  The  Macmillan  Company, 
1912.     Pp.  xiv.,  371.     S2.00. 

To  speak  with  perfect  frankness.  Professor  Leuba's  book 
is  a  disappointment.  It  is  not  lacking  in  philosophic  insight, 
competent  dialectic,  and  considerable  originality  ;  such 
qualities,  in  view  of  the  writer's  previous  work  and  honour- 
able professional  standing,  were  confidently  anticipated. 
But  those  who  expected  that  the  slightness  of  an  earlier 
survey  *  would  here  have  been  expanded  into  a  comprehen- 
sive and  closely-reasoned  treatise,  marked  by  a  satisfying 
precision  and  coherence,  can  only  regret  that  their  hope 
remains  unfulfilled. 

In  truth,  this  book  receives  notice  in  the  present  survey 
rather  on  account  of  what  it  is  not  than  because  of  its  actual 
contents.  In  some  quarters,  it  has  been  heralded  as  an 
embodiment  of  the  best  product  of  current  literature  bearing 
upon  the  Psychology  of  Eeligion  ;  but,  in  reality,  it  may 
more  truthfully  be  described  as  a  Philosophy  of  Eeligion, 
based  upon  the  principles  and  methods  of  Psychology.     The 

^  Cf.  p.  173.      Vide  Frank  B.  Jevons,  An  Introdtiction  to  the  History  of 
Religion.     London,  1896.     [6th  edition,  1914.] 
■'  Cf.  pp.  287-305.  ^  Cf.  p.  287. 

*  Cf.  The  Psychological  Origin  and  the  Nature  of  Eeligion.     London,  1909. 


152  PSYCHOLOGY 

ultimate  verdict  that  must  be  pronounced  upon  this  book 
reminds  one  of  the  erroneous  impression  which  remained 
current  for  a  time  in  reference  to  Professor  Jevons's  Intro- 
duction to  the  History  of  Beligion  ;  as  a  matter. of  fact,  the 
latter  work  presents  a  survey  of  the  History  of  Keligion  only 
in  so  far  as  that  statement  is  qualified  by  the  author's 
caveat :  '  investigated  on  the  principles  and  methods  of  An- 
thropology '.  Touching  the  light  it  throws  upon  the  problems 
of  Comparative  Religion,  that  feature  of  it  is  found  (as  in 
the  case  of  Professor  Frazer's  Golden  Bough),  to  be  con- 
siderably less  in  evidence  than  is  usually  imagined.^ 

The  demands  made  in  the  name  of  Psychology  throughout^ 
this  book  are  strangely  exaggerated,  and  tend  to  discredit 
the  application  of  the  psychological  method  within  the 
domain  of  religion.  In  his  eleventh  chapter.  Professor  Leuba 
is  particularly  severe  upon  the  authorized  teachers  of  religion, 
as  when  he  remarks  :  '  If  theology  is  ever  to  find  out  what 
beliefs  work  best  towards  self-realization  and  happiness,  it 
will  have  to  deal  with  inner  experience  according  to  the  best 
scientific  methods.  Until  it  does  so,  it  cannot  make  anv 
claim  to  serious  consideration.  And  when  it  does  so,  it 
will  have  become  a  branch  of  Psychology  '.^ 

Professor  Leuba's  speculations  concerning  the  future  of 
religion,  in  a  work  of  a  purely  '  scientific  '  character,  seem  to 
be  somewhat  out  of  place.  It  was  to  explain  actual  mysteries, 
and  not  to  invent  new  ones,  that  the  writer  entered  upon  his 
quest.  Even  if  he  were  strictly  in  order, — for  surely  it  is  a 
psychology  of  existing  religions,  not  a  psychology  of  a  future 
religion,  that  scholars  to-day  need — his  theory  is  singularly 
vulnerable  to  criticism.  Dr.  Leuba's  '  Religion  of  Humanity ' 
is  an  airy  forecast  that  can  hardly  satisfy  any  one  save  an 
'  empirical  idealist  'like  the  professor  himself.  Professor  Pratt, 
as  an  expert  investigator  in  Psychology,  is  more  modest 
(if  also  more  conventional)  when  he  declares  :  '  What  the 
future  of  religion  is  to  be,  no  one  can  tell  '.^ 

1   Vide  supra,  p.  16.  ^  qj^  ^   277. 

^  Cf.  James  B.  Pratt,  The  Psychology  of  Religious  Belief,  p.  302  :  vide 
infra,  pp.  153  f. 


PRATT,  The  Psychology  of  Beligious  Belief  153 


THE  PSYCHOLOGY  OF  RELIGIOUS  BELIEF,  by 
James  Bissett  Pratt,  Assistant  Professor  of  Philosophy 
in  Williams  College,  Williamstown,  Mass.  New  York  : 
The  Macmillan  Company,  1907.    Pp.  xii.,  327.    $1.50. 

Dr.  Pratt's  volume  occupies  a  place,  logically  if  not 
chronologically,  intermediate  between  the  books  offered  to  us 
respectively  by  Mr.  HilP  and  Professor  Stratton.^  It  is 
intended,  chiefly,  for  the  general  reader  ;  yet  it  exhibits 
a  reasonable  ambition  of  achieving  results  of  a  higher  and 
more  discriminative  order.  It  undoubtedly  breaks  new 
ground  ;  yet  it  is  based  to  a  large  extent  upon  the  work 
already  accomplished  by  pioneers  in  related  domains  of 
study.  '  Most  of  all  am  I  indebted  to  the  assistance  and 
inspiration  of  Professor  William  James.  How  deeply  his 
Varieties  of  Beligious  Experience  has  influenced  my  thought 
will  be  patent  to  every  reader  of  this  book.  His  Principles  of 
Psychology  and  his  Will  to  Believe  have  been  only  less  influen- 
tial ;  while  to  his  lectures,  and  to  personal  contact  with  him, 
I  owe  even  more  than  to  his  writings.'^  Such  admittedly 
was  the  genesis  of  this  very  engaging  volume. 

Professor  Pratt  subdivides  his  book  into  three  parts : 
viz.  i,  Psychological,  (The  Elements  of  Psychic  Life,  and 
The  Nature  of  Belief) ;  ii,  Historical,  (Religious  Belief 
among  Primitive  Peoples,  Religious  Belief  in  India,  Religious 
Belief  in  Israel,  and  Three  Phases  of  Christian  Belief)  ;  and 
iii,  The  Present  Status  of  Religious  Belief,  (in  which  its  de- 
velopment in  each  human  being,  during  Childhood,  Youth, 
and  Mature  Age,  is  traced  with  scrupulous  care). 

It  is  to  be  observed  that  man's  religious  beliefs,  viewed 
from  the  psychological  standpoint — in  particular,  '  (1)  the 
nature  of  belief  in  a  God  or  gods,  and  (2)  the  basis  or  bases  on 
which  this  belief  really  rests  '  * — constitute  the  theme  upon 
which  this  author  concentrates  his  whole  inquiry.     Various 

^  Vide  supra,  pp.  146  f.  ^  Vide  infra,  pp.  155  /. 

"  CJ.  p.  ix.  *  Cf.  p.  vii. 


154  PSYCHOLOGY 

aspects  of  the  religious  consciousness,  such  as  conversion,  etc., 
are  dehberately  put  aside.  And  what  is  Dr.  Pratt's  con- 
clusion ?  According  to  him,  the  basis  of  rehgious  behef  is 
traceable  to  Feeling.  '  The  one  contention  for  which  I  wish 
my  book  to  stand  is  insistence  upon  the  immense  and  vital 
importance  of  our  instinctive  life,  as  manifested  in  the  feeling- 
background,  and  as  seen  particularly  in  the  religious  con- 
sciousness '.^ 

It  is  here  that  one  finds  the  central  defect  in  an  argument 
which,  in  other  respects,  is  as  admirable  as  it  is  suggestive. 
The  part  played  by  the  Will,  in  the  creation  of  religious  ideas, 
is  almost  wholly  ignored.  Even  in  the  discussion  of  '  Types 
of  Belief  in  Mature  Life  ',  the  Intellect  is  not  allotted  that 
regnant  place  to  which  it  is  undoubtedly  entitled.  It  is 
quite  true  that  the  writer  declares  :  '  I  do  not  wish  to  be 
understood  as  assigning  no  value  to  thought  in  religion.  .  .  . 
To  exist,  belief  must  be  made  articulate  ;  and,  for  this 
purpose,  thought  is  essential  '.^  Nevertheless,  he  holds  that 
Intellect  can  no  longer  be  regarded  as  '  an  original  and  inde- 
pendent source  of  religious  belief  '.  In  truth,  as  Professor 
Leuba  ^  and  others  have  shown,  Thought,  Feeling  and 
Volition  are  equally  essential  constituents  ;  these  three 
factors  are  absolutely  inseparable  in  the  formation  of  man's 
fundamental  and  most  persistent  beliefs.  Keligion  that  is 
based  ultimately  on  Feeling  rests  upon  a  very  uncertain 
foundation,  and  on  one  Avhich — because  it  cannot  easily 
be  tested — can  never  adequately  be  established.  This 
theory  tends  to  resolve  religion,  ultimately,  into  an  enigma — 
'  the  recognition  of  a  mystery  pressing  for  interpretation  ',  as 
Herbert  Spencer  phrased  it — and,  in  all  probability,  into  an 
insoluble  mystery. 

This  book  closes  with  two  Appendices, — the  one,  a  brief 
Questionnaire,  made  up  of  queries  of  a  very  searching  and 
personal  character  ;  the  other,  a  select  (yet  fairly  represen- 
tative) Bibliography  of  the  Psychology  of  Religion,  covering 
ten  pages. 

1  Cf.  p.  28.  2  Cf.  p.  284.  "  Vide  supra,  pp.  151  f. 


STRATTON,  Psychology  of  the  Beligious  Life  155 

PSYCHOLOGY  OF  THE  EELIGIOUS  LIFE,  by  George 
Malcolm  Stratton,  Professor  of  Psychology  in  the  Uni- 
versity of  California.  (The  Library  of  Philosophy.) 
London  :  George  Allen  and  Company,  1911.  Pp.  xii., 
376.     10s.  6^. 

Professor  Stratton's  book,  a  valuable  addition  Avhich 
America  has  made  to  the  series  of  Handbooks  now  in  course 
of  publication  under  the  editorship  of  Professor  Muirhead  of 
Birmingham,  conducts  its  readers  to  a  higher  level,  and  into 
an  atmosphere  rarer  and  more  difficult  to  breathe,  than  that 
characteristic  of  some  of  the  volumes  which  have  just  been 
specified.  Not  that  an  earnest  student  of  Psychology  will 
find  here  any  really  serious  obstacles  impeding — much  less 
barring — his  w^ay,  or  that  a  casual  investigator  will  be  in 
danger  of  being  immediately  carried  beyond  his  depth  ;  on 
the  contrary,  both  classes  of  inquirers  are  certain  to  experi- 
ence an  agreeable  mental  stimulus,  and  to  find  the  writer's 
style  sparkling,  arresting  and  lucid.  At  the  same  time,  this 
treatise  is  evidently  intended  for  scholars,  i.  e.  for  men 
whose  equipment  and  intellectual  training  will  enable  them 
to  move  easily  and  without  pause  through  abstract  and  often 
complicated  discussions. 

xinother  outstanding  difference  separates  this  volume  from 
most  contemporary  publications.  It  will  be  recalled  that  the 
late  William  James,  the  great  instigator  and  inspirer  of  all 
recent  research  in  this  department,  was  in  the  habit  of 
drawing  up  series  of  carefully-framed  '  Questions  ',  and  of 
distributing  these  among  persons  who  were  likely  to  be  able 
to  furnish  reliable  answers  to  them.  Professor  Pratt  sup- 
plies us  indeed,  in  his  book,  w^ith  an  actual  Questionnaire} 
Professor  Stratton,  on  the  other  hand,  is  not  quite  so  ready 
to  yield  himself  to  the  guidance  and  methods  of  his  distin- 
guished forerunner.  '  Professor  Jam.es's  volume  on  Beligious 
Experience  \   he   says,   '  has  inevitably   been  of  influence 

^  CJ.  The  Psycliology  of  Religious  Belief,  pp.  307-9  :  vide  supra,  pp.  153  f. 


156  PSYCHOLOGY 

throughout,  even  though  his  writing  arouse  so  often  one's 
admiring  opposition.'  ^  Professor  Stratton  does  not  ignore, 
or  seek  improperly  to  minimize,  the  value  of  accumulated 
'  introspective  testimonies  '  ;  nevertheless,  he  perceives 
clearly  that  the  circle  from  which  they  can  successfully  be 
obtained  must  perforce  be  a  narrow  one,  while  the  evidence 
thus  procured  is  liable  to  be  self-conscious  and  distorted. 
He  is  alive  to  the  '  danger  of  laying  undue  stress  on  what  is 
exceptional  and  even  morbid  '.-  Hence  he  is  inclined  to 
assign  to  the  material  acquired  through  every  such  Ques- 
tionnaire a  secondary  and  subordinate  place.  The  chief 
sources  of  information  upon  which  he  relies  are  primarily 
objective,  not  subjective.  For  a  record  of  the  religious 
beliefs  of  a  wide  variety  of  primitive  races,  he  examines  with 
a  critical  eye  the  works  published  by  Tylor  and  Frazer ;  for 
a  record  of  the  corresponding  beliefs  of  advanced  civiliza- 
tions, he  refers  us  to  the  Sacred  Books  of  mankind.  No 
doubt,  '  as  psychological  evidence,  some  of  the  canonical 
collections  [may]  have  in  them  a  trace  of  insincerity.  .  ,  . 
Whatever  motives  may  have  entered  into  such  a  work,  the 
product  must  have  been  psychologically  sound  ;  for  men 
responded  to  it,  accepted  it,  and  made  it  the  basis  of  a  creed, 
and  this  is  proof  positive  that  it  answered  to  something  deep 
in  the  nature  of  those  to  whom  it  was  addressed  '.^ 

The  scrutinv  to  which  these  multifarious  data  are  sub- 
jected  is  carried  forward  with  rare  insight  and  skill.  Herein 
lies  the  distinction  of  this  volume.  And  what  are  the  con- 
clusions at  which  the  writer  arrives  ?  Professor  James  held 
that,  amid  all  the  varieties  of  religious  experience,  men  agree 
ultimately  in  believing  that  '  the  visible  world  is  part  of 
a  more  spiritual  universe,  from  which  it  draws  its  chief 
significance  '.^  Professor  Stratton  does  not  directly  combat 
this  view,  but  he  prefers  to  affirm  that  Psychology  discloses 
a  '  war  of  motives  in  religion.  At  every  instant,  the  mind  is 
driven  powerfully  in  opposite  directions  ;    it  at  once  clings 

1  Cf.  p.  viii.  2  Cf.  p.  vi.  ^  Cf.  p.  vi. 

*  Cf.  The  Varieties  of  Religious  Experience,  pp.  516  f.     New  York,  1902. 


STRATTON,  Psychology  of  the  Religious  Life  157 

to,  and  abhors,  the  self  and  the  world,  both  physical  and 
social ;  it  wishes  to  act  in  conflicting  ways,  and  at  the  same 
time  to  remain  passive  ;  it  depends  upon,  and  despises,  its 
own  powers  of  sense  and  of  intellect  ;  it  would  have  its 
divinity  both  many  and  one,  both  near  and  far,  both  known 
and  unknown  '.^  Accordingly,  he  divides  the  substance  of 
his  book  into  four  parts,  viz.  i,  Conflicts  in  regard  to  Feeling 
and  Emotion ;  ii.  Conflicts  in  regard  to  Action ;  iii,  Conflicts 
in  regard  to  Religious  Thought ;  and  iv.  Central  Forces  of 
Religion,  this  latter  subdivision  including  a  notable  and 
thoroughly  discriminative  chapter  on  '  Standards  of  Reli- 
gion '. 

THE  SCIENCE  OF  SPIRITUAL  LIFE.  An  Applica- 
tion OF  Scientific  Method  in  the  Exploration  of 
Spiritual  Experience,  by  Marshall  Peter  Tailing. 
New  York  :  The  Fleming  H.  Revell  Company,  1912, 
Pp.  320.     $1.50. 

As  in  the  case  of  Professor  Watson's  volumes,^  students  of 
the  Psychology  of  Religion  are  reminded  that  this  book  will 
repay  examination  and  study.  It  contributes  little  directly 
tow^ards  promoting  the  interests  of  Comparative  Religion, 
— its  domain  being  rather  Theology,  and  its  goal '  the  recon- 
struction of  theology  in  accord  with  the  principles  of  science ' ;  ^ 
but  it  is  full  of  sidehghts  and  suggestions  of  genuine  scientific 
value. 

DIE  LEBENSKRAFTE  DES  EVANGELIUMS,  von 
Johann  Warneck,  Missions-Inspektor  in  Barmen.^ 
Berlin :  Martin  Warneck,  [5th  edition,  revised],  1913. 
Pp.  358.     M.  4.50. 

Instead  of  selecting  a  purely  technical  book  to  represent 
recent  scholarly  work  supplied  by  German  experts  in  this 

^  Cf.  p.  viii.  2  Vide  infra,  p.  160.  '  Cf.  p.  7. 

*  Dr.  Warneck  is  also  Lecturer  on  the  Science  of  Missions  and  Religion,  in 
the  Theological  Seminary  at  Bethel  bei  Bielefeld. 


158  PSYCH0L0C4Y 

field/  it  is  a  pleasure  to  draw  attention  rather  to  a  volume 
which  no  student  of  the  Psychology  of  Keligion  can  afTord 
to  overlook.  It  has  been  translated,  quite  recently,  into 
English.-  Unfortunately,  however,  it  is  generally  thought 
01  as  a  manual,  intended  only  for  missionaries  ;  it  is  really 
a  treatise,  of  peculiar  and  permanent  worth,  addressed  to 
all  who  are  interested  in  a  subject  of  timely  and  paramount 
importance. 

This  book  is  in  truth,  as  the  author  claims, '  a  psychological 
study  of  missions  '.  It  contains  an  account  of  experiences 
faced  by  a  Christian  propagandist  '  in  the  midst  of  Animistic 
Heathendom  '  ;  at  the  very  outset,  the  introduction  of  the 
term  '  animistic  '  reveals  the  scientific  standpoint  of  the 
wTiter.^  He  seeks  to  ascertain  and  demonstrate  the  exis- 
tence of  those  vital  forces  which,  more  than  anything  else, 
tend  to  set  Christianity  apart  from  all  the  other  religions  of 
the  world. 

One  is  at  -once  impressed — as  previously  by  Professor 
Meinhof's  book"* — by  the  serious  way  in  which  German 
missionaries  regard  and  approach  their  task.  British  and 
American  candidates,  when  offering  themselves  for  work  in 
some  foreign  field,  are  apt  to  be  constrained  to  take  this 
step  under  the  pressure  of  strong  religious  sentiment ;  men 
of  Teutonic  birth,  on  the  other  hand,  usually  allow  con- 
siderations of  quite  another  sort  to  come  into  play.  They 
intensely  dislike  the  risk  of  being  hurried  into  a  position  from 
which  no  honourable  way  of  retreat  may  lie  open  to  them. 
Moreover,  they  always  regard  missionary  work,  more  or  less 
consciously,  from  the  scholar's  point  of  view.  Accordingly, 
Dr.  Warneck  devotes  the  first  part  of  his  book — as  he  devoted 
the  first  years  of  his  preparation  for  his  great  lifework — to 
a  searching  study  of  Animism,  in  all  its  nebulous  beliefs  and 
implications.     His  volume,  on  this  account,  is  extremely 

^  C/.  Wilhelm  Wundt,  V'ulkerpsychologie  :  vide  supra,  pp.  106  f. 
-  Cf.  The  Living  Forces  of  the  Gospel.     Edinburgh,  1909. 
^  Cf.  also  this  author's  Die  Religion  der  Batak.     Ein  Paradigma  fur 
animistische  Religionen  des  Indischen  Archipels:  vide  supra,  p.  34. 
■*   Vide  supra,  pp.  56  f. 


WARNECK,  Die  Lebenshrdfte  des  Evangeliums         159 

valuable  :  in  it  he  has  recorded  the  long  series  of  relevant 
facts  which  he  has  patiently  collected.  He  is  surely  quite  right 
in  his  contention  that  Animism,  as  a  phase  of  religion,  must 
be  investigated  as  carefully,  and  '  taken  as  seriously,  as  the 
higher  rehgions  of  Greece  and  India  '.  Would  that  the  author 
had  had  more  numerous  predecessors  of  this  type  among 
those  who,  for  a  hundred  years,  have  been  busily  propagating 
Christianitv  in  various  non-Christian  lands  ! 

The  second  division  of  the  book  depicts  the  chief  factors 
which  emerge  in  the  actual  conflict  between  Animism  and 
Christianity.  The  writer  shows  how  the  Gospel  appeals  to, 
and  modifies,  the  religious  psychology  of  primitive  peoples, 
and  thus  becomes  influential  in  changing  their  conceptions 
of  religious  life  and  worship.  The  communistic  ideal  gradu- 
ally gives  way  before  the  realization  of  individual  wrong- 
doing and  individual  responsibility.  The  materialistic  id^al 
gradually  gives  way  before  the  conception  of  a  higher  and 
spiritual  world.  This  section  of  the  book  is  admirably 
executed,  and  will  furnish  students  of  Comparative  Eeligion 
with  a  great  deal  of  useful  material. 

The  closing  portion  of  the  volume  undertakes  to  lay  bare 
the  mainspring  of  the  Christian  propaganda,  and  to  explain 
its  wondrous  success.  This  portion  of  the  argument  is  made 
up  of  matter  that  sometimes  seemed  over-apologetic  in  its 
colouring,  but  it  contains  at  any  rate  the  conclusions  of 
a  clear-headed  and  courageous  leader.  Dr.  Warneck  plainly 
entertains  a  far  higher  conception  of  many  an  alleged  '  false  ' 
religion  than  those  do  who  regard  the  study  of  Comparative 
Eeligion  as  a  field  of  merely  curious  and  impracticable 
research. 

It  is  necessary  to  add  that  exception  will  generally  be 
taken  to  Dr.  Warneck's  oft-expressed  belief  that  Animistic 
Heathendom  is  a  form  of  diabolical  possession  ;  and  that, 
until  the  vital  forces  of  the  Gospel  gain  supremacy  among 
primitive  peoples,  the  latter  are  actually  and  literally  '  slaves 
of  the  Devil '.  Testimony  of  an  entirely  opposite  character, 
yet  equally  reliable,  could  easily  be  produced. 


160  PSYCHOLOGY 

THE  INTEKPKETATION  OF  EELIGIOUS  EXPERI- 
ENCE, by  John  Watson,  Vice-Principal  and  Professor 
of  Moral  Philosophy  in  Queen's  University,  Kingston, 
Canada.  (The  Clifford  Lectures,  1910-1912.)  2  vols. 
Glasgow:  James  MacLehose  and  Sons,  1912.  Pp.  xiv., 
375-t-x.,  342.     £lls. 

It  will  suffice,  here,  if  express  attention  be  drawn  to  Pro- 
fessor Watson's  able  work.  It  is  full  of  strong  and  cogent 
thinking,  and  contains  many  incidental  references  to  the 
Psychology  of  Religion.  The  writer  holds  that  '  in  the  end, 
faith  never  transcends  knowledge  ;  but,  as  the  assertion  of 
the  principle  that  underlies  and  makes  knowledge  possible, 
it  is  the  highest  form  of  knowledge  '.^ 

These  volumes  do  not  belong  to  the  Psychology  of  Reli- 
gion. They  represent  rather  that  wider,  more  general,  and 
more  advanced  department  which  is  commonly  known  as  the 
Philosophy  of  Religion. 


SUPPLEMENTARY  VOLUMES 

THE  MIND  OF  PRIMITIVE  MAN,  by  Franz  Boas.  New 
York:  The  Macmillan  Company,  1911.     Pp.  x.,  294.      $1.50. 

DAS  WESEN  DER  RELIGIONSPSYCHOLOGIE  UND  IHRE 
BEDEUTUNG    FUR    DIE    DOGMATIK,    von    Hermann 
Faber.     Tubingen:    J.  C.  B.  Mohr,   1913.     Pp.  xiii.,   164 
M.  6. 

THE  PSYCHOLOGICAL  ASPECTS  OF  CHRISTIAN  EX- 
PJERIENCE,  by  Richard  H.  K.  Gill.  Boston :  Sherman, 
French  and  Company,  1915.     Pp.  104.     Sl.OO. 

THE  CHRISTIAN  TRADITION  AND  ITS  VERIFICATION, 

by  Terrot  Reaveley  Glover.     London  :    Methuen  and  Com- 
pany, 1913.     Pp.  246.     35.  6d. 

^  Cf.  vol.  i,  p.  354. 


SUPPLEMENTARY  VOLUMES  161 

STUDIES  IN  THE  MARVELLOUS,  by  Benjamin  Putnam 
Kurtz.  (The  University  of  California  Publications.)  Berkeley  : 
The  University  Press,  1910.     Pp.  179.     $2.00. 

THE  PSYCHOLOGY  OF  RELIGIOUS  SECTS.  A  Com- 
parison OF  Types,  by  Henry  Clay  McComas.  New  York  : 
The  Fleming  H.  Revell  Company,  1912.     Pp.  235.     $1.25. 

TRUTH  IN  RELIGION.  Studies  in  the  Nature  of  Christian 
Certainty,  by  Dugald  Macfadyen.  London :  Macmillan 
and  Company,  1911.     Pp.  xiii.,  303.     4s.  Qd. 

CHRISTIAN  FAITH  AND  THE  NEW  PSYCHOLOGY.  Evo- 
lution AND  Recent  Science  as  aids  to  Faith,  by  David 
Ambrose  Murray.  New  York :  The  Fleming  H.  Revell 
Company,  1911.     Pp.  384.     $1.50. 

EINFUHRUNG  IN  DIE  RELIGIONSPSYCHOLOGIE.    Bei- 

TRAGE  ZU  DER  KRITISCHEN  MeTHODENLEHRE  DER  ReLIGIONS- 

wissENSCHAFT,  von  Ernst  Pariser.     Halle  :   Max  Niemayer, 
1914.     Pp.  v.,  61.     M.  1.50. 

RELIGIONSPSYCHOLOGIE  UND  APOLOGETIK,  von  Emil 
Pfennigsdorf.  Leipzig  :  Andreas  Deichert,  1912.  Pp.  96. 
M.  2. 

'CHRISTIAN  PSYCHOLOGY,  by  James  Stalker.     (The  James 
Sprunt  Lectures,  1914.)     London  :    Hodder  and  Stoughton, 
.    [2nd  edition],  1915.     Pp.  282.     55. 

THE  PSYCHOLOGY  OF  THE  CHRISTIAN  SOUL,  by  George 
Steven.  (The  Cunningham  Lectures,  1911.)  London  : 
Hodder  and  Stoughton,  1911.     Pp.  viii.,  304.     65. 

THE  PSYCHOLOGY  OF  THE  CHRISTIAN  LIFE.  A  Con- 
tribution TO  THE  Scientific  Study  of  Christian  Ex- 
perience AND  Character,  by  Horace  Emory  Warner. 
New  York  :  The  Fleming  H.  Revell  Company,  1910.  Pp. 
401.     $1.50. 

M 


162  SUPPLEMENTARY  VOLUMES 

THE  PSYCHOLOGY  OF  THE  CHRISTIAN  LIFE,  by  Eric 
Strickland  Waterhouse.  London  :  Charles  H.  Kelly,  1913. 
Pp.  viii.,  119.     l5. 

DAS  PROGRAMM  DER  RELIGIONSPSYCHOLOGIE,  von 
Roland  Wielandt.  Tubingen  :  J.  C.  B.  Molir,  1910.  Pp.  40. 
Pf.  80. 

AUFGABE  UND  BEDEUTUNG  DER  RELIGIONSPSYCHO- 
LOGIE, von  Georg  Wobbermin.  Berlin  :  Protestantischer 
Schriftenvertrieb,  1910.     Pp.  19.     Pf.  60. 

ZUM    STREIT    UM   DIE    RELIGIONSPSYCHOLOGIE,    von 

Georg  Wobbermin.  Berlin :  Protestantischer  Schriften- 
vertrieb, 1913.     Pp.  XV.,  91.     M.  2. 

ELEMENTE  DER  VOLKERPSYCHOLOGIE.     Grundlinien 

EINER     PSYCHOLOGISCHEN     ENTWICKLUNaSGESCHICHTE     DER 

Menschheit,  von  Wilhelm  Wundt.  Leipzig  :  Alfred  Kroner, 
[2nd  edition],  1912.  Pp.  xii.,  523.  M.  12.  Vide  supra, 
pp.  106  f. 


THE  HISTORY  OF  RELIGIONS 

The  goal  of  each  of  the  seven  sciences,  already  considered, 
is  a  different  one.  The  primary  quest  of  each  of  them  is 
individual,  specific,  and  differentiable  from  that  of  any  of 
the  others. 

Nevertheless,  these  sciences  have  much  in  common.  They 
all  employ  the  historical  method  of  research  and  verification. 
They  all  employ  the  comparative  method  of  inquiry .^  More- 
over,— and  this  point  is  directly  material  to  the  present 
discussion — they  all  engage,  more  or  less,  in  investigations 
which  throw  light  upon  religion.  At  the  same  time,  not  one 
of  them  concentrates  its  attention  upon  the  facts  of  religion. 
Data  of  that  sort,  whenever  obtainable,  are  valued  indeed 
very  highly,  and  are  sure  to  be  placed  upon  record  ;  the  debt 
incurred  by  students  of  religion  to  each  of  these  subsidiary 
sciences  is  already  large,  and  it  is  steadily  increasing. 
Nevertheless  if,  by  some  miracle,  every  vestige  of  religion 
were  suddenly  to  disappear  from  the  universe, — if,  indeed, 
religion  had  never  come  into  existence — these  sciences  would 
pursue,  with  unabated  diligence,  their  respective  lines  of 
research.  They  would  make  no  complaint  because  their 
domain  had  become  (or  had  always  been),  in  so  far,  circum- 
scribed ;  and  they  would  continue  their  present  quests 
without  any  visible  diminution  of  interest. 

There  is,  however,  one  department  of  study,  pursued  in 
accordance  with  the  historical — and,  until  recently,  with  the 
aid  also  of  the  comparative — method,  wherein  the  facts  of 
religion  are  the  only  facts  that  are  perseveringly  and  syste- 
matically sought  for.  This  branch  of  inquiry  is  designated 
'  The  History  of  Keligions '.  By  it,  details  of  information 
bearing  upon  religious  ritual,  statements    embodying  the 

1  Vide  infra,  pp.  329  f. 
M2 


164         .  THE  HISTORY  OF  RELIGIONS 

substance  of  some  oral  or  written  belief,  facts  associated  with 
a  sacred  place  or  a  sacred  person  or  a  sacred  book,  constitute 
data  which  it  unceasingly  accumulates  and  which  it  records 
with  scrupulous  care.  Moreover,  for  it,  every  such  item  is  of 
value, — be  it  relatively  trivial  or  important,  crude  or  refined, 
puzzling  or  suggestive,  a  mere  echo  out  of  the  dim  past  or 
a  significant  contemporary  act  that  evokes  the  profoundest 
reverence — provided  only  that  it  springs  from,  and  points  to, 
a  religious  impulse  in  man.  Accordingly,  every  such  occur- 
rence— every  indication  of  the  existence  of  that  subtle  factor 
in  man  which,  universally  and  persistently,  has  manifested 
itself  under  an  infinite  variety  of  forms — is  accurately  chron- 
icled, together  with  such  proofs  as  serve  to  furnish  it  with 
its  fitting  and  sufficient  credentials. 

The  study  of  the  History  of  Religions,  it  need  scarcely  be 
said,  represents  a  huge  undertaking  ;  and  it  is  a  splendid 
proof  of  courage  that  any  individual  scholar,  especially  to- 
day, should  attempt  to  prepare  a  competent  manual  em- 
bodying the  results  of  up-to-date  research  in  that  field.^  It 
is,  however,  more  in  accordance  with  our  present  purpose  to 
point  out  that  the  study  of  the  History  of  Religions  consti- 
tutes the  uppermost  and  final  course  in  those  broad  and  deep 
foundations  upon  which  modern  Comparative  Religion  rests. 
The  measure  of  indebtedness  which  Comparative  Religion 
owes  to  it  can  scarcely  be  exaggerated.  Of  all  the  '  avenues 
of  approach  '  specified  in  the  present  volume,  the  History 
of  Religions  is  the  chief.  It  is  from  this  source  that  Com- 
parative Religion  daily  derives  support.  The  History  of 
Religions  is  a  stepping-stone  with  which  Comparative 
Religion  is  quite  unable  to  dispense.  It  is  not  only  a  means 
to  the  end  which  Comparative  Religion  has  in  view,  but  it  is 
an  absolutely  imperative  means  to  that  end.  No  matter 
how  much  assistance  Comparative  Religion  may  obtain 
through  other  kindred  channels,  it  would  instantly  become 
bereft  of  its  most  valuable  tributory  if  it  were  cut  off  from 
the  constant  help  it  receives  from  students  of  the  History  of 

^  Vide  infra,  pp.  1G8  f. 


THE  HISTORY  OF  RELIGIONS  165 

Religions.  A  reliable  historical  basis  is  absolutely  essential  to 
the  uprearing  and  stability  of  this  additional  and  most  complex 
science.  Anthropology,  Ethnology,  Sociology,  and  the  rest, 
are  extremely  useful  auxiliaries ;  the  History  of  Religions  is 
a  sine  qua  non.  It  has  yielded  the  student  of  Comparative 
Religion  larger  results,  richer  results,  and  more  direct  results 
than  any  of  the  others.  It  has  yielded  larger,  richer,  and 
more  direct  results  than  all  the  other  seven  put  together. 
Under  the  historical  search-light, — and  no  religion  can  be 
understood,  and  accurately  expounded,  except  through  a 
knowledge  of  its  history — Comparative  Religion  has  become 
able  to  interpret,  with  a  steadily  growing  confidence,  the 
likenesses  which  link  together  the  religions  belonging  to 
a  given  racial  group,  and  likewise  the  differences  which  set 
these  and  all  other  religions  apart  from  one  another.  It  has 
become  able  to  disclose  many  undreamed-of  parallelisms  ; 
but,  at  the  same  time,  it  rapidly  disintegrates  those  specious 
analogies  which  appeal  strongly  to  the  imagination,  yet 
which  are  plausible  only  to  those  whom  they  deceive  and 
mislead.  It  will  be  shown,  presently,  that  it  is  owing  to  a 
study  of  the  History  of  Religions  that  scholars  have  not  only 
been  furnished  with  a  practically  exhaustless  store  of  the 
very  information  most  needed,  but  have  been  enabled  to 
make  that  transition  into  Comparative  Religion  v/hich  has 
already  been  accomplished.^  It  was  in  the  History  of  Re- 
ligions that  Comparative  Religion  found  its  initial  material ; 
it  is  from  the  same  source  that  it  first  derived,  and  still 
derives,  its  impulse. 

The  volumes  which  belong  to  this  eighth  category,  the 
History  of  Religions,  have  been  written  of  course  for 
students  working  in  that  particular  department.  Save  in 
a  very  few  instances, ^  they  make  little  or  no  pretence  to 
be  concerned  with  the  needs  of  students  of  Comparative 
Religion  ;  and,  in  some  at  least  of  the  cases  just  referred  to, 

*  Vide  infra,  pp.  325  f. 

2  C/.,  e.  g,  Alfred  S.  Geden,  Studies  in  the  Religions  of  the  East :  vide  infra, 
pp.  181  f. 


166  THE  HISTOEY  OF  RELIGIONS 

the  assistance  that  is  afforded  is  meagre  in  the  extreme.  Nor 
need  it  surprise  any  one  if  the  historian  of  rehgions  presents 
his  readers  with  Httle  more  than  a  bare  chronicle  ;  it  is  not 
really  his  duty  to  do  more  than  collect  the  relevant  data. 
The  acquisition  of  knowledge,  rather  than  the  critical 
comparison  of  such  knowledge,  is  the  task  he  formally 
undertakes.  The  matter  of  history,  rather  than  the  hidden 
relationships  of  the  facts  his  record  embraces,  constitutes 
the  burden  of  his  quest.  It  is  enough,  therefore,  if  the  His- 
tory of  Religions  reveals  the  actual  career  of  various  faiths, 
their  points  (if  any)  of  historical  contact,  and  the  measure 
of  capacity  (or  incapacity)  they  exhibit  when  each  is  con- 
fronted and  tested  by  some  grim  revealing  crisis. 

The  aim  and  legitimate  scope  of  the  History  of  Religions 
is  satisfied  when  it  gives  us  '  an  account  of  the  origin,  de- 
velopment and  characteristic  features  of  all  religions,  from 
those  of  the  lowest  savage  tribes  to  those  of  the  most  culti- 
vated nations.'^  In  the  prosecution  of  its  task,  it  seeks  to 
be  rigidly  scientific,  and  to  admit  no  alleged  '  fact '  into 
its  growing  depository  until  that  fact  has  been  properly 
certified.  Nevertheless,  its  results  need  to  be  checked  by 
a  dispassionate,  independent,  and  competent  authority. 
Unwarranted  conclusions  must  be  pointed  out,  publicly 
discredited,  and  discarded.  A  subconscious  bias,  where  it 
exists,  must  be  remedied.  Moreover,  the  work  achieved  by 
the  historian  of  religions  must  be  carried  a  step  further. 
The  History  of  Religions  hitherto,  in  countless  instances, — 
overlooking  the  circumstance  that,  in  so  doing,  it  is  encroach- 
ing upon  the  domain  of  a  totally  different  science — has  itself 
attempted  to  discharge  this  function  of  review  and  impartial 
criticism.  It  has  itself  made  many  a  formal  application  of 
the  comparative  method.  There  has  arisen,  in  consequence, 
that  confusion  of  boundaries  between  the  History  of  Religions 
and  Comparative  Religion  which  still  unhappily  exists  ; 
these  two  distinctive  designations,  indeed,  are  to-day  fre- 

*  Cf.  Philip  Schaff,  Theological  Propcedeutic,  p.   19.     New  York,  1892. 
[2nd  edition,  1894.] 


THE  HISTORY  OF  RELIGIONS  167 

quently  employed  as  if  they  were  synonymous,  and  might 
therefore  quite  legitimately  be  interchanged. 

As  a  matter  of  fact,  the  study  of  the  History  of  Religions 
can  aid  Comparative  Religion  only  up  to  a  certain  point.  It 
can  furnish  the  necessary  historical  data,  but  it  cannot  impart 
the  insight  and  trained  acuteness  that  will  ensure  the  right 
employment  of  the  materials  thus  obtained.  '  The  valid 
comparison  of  the  faiths  of  mankind — not  made  by  concen- 
trating attention  upon  their  superficial  features  of  likeness 
or  unlikeness,  but  executed  in  a  far  deeper  and  more  pene- 
trative way — is  a  task  which  not  every  scholar  is  competent 
to  perform.  Comparison,  in  so  far  as  the  historian  is  con- 
cerned, is  a  passing  incident,  a  detail,  a  side-issue.  With 
the  student  of  Comparative  Religion,  on  the  other  hand,  it 
is  his  sole  and  supreme  business.  . . .  The  facts  which  the  his- 
torian supplies  require  in  due  course  to  be  interpreted,  and 
they  must  be  interpreted  by  one  who  thoroughly  understands 
them.  Such  a  teacher  will  be  able  to  say  with  confidence 
what  these  facts  mean, — not  what  they  jprohaUy  mean,  but 
what  they  unquestionably  mean,  when  one  reads  unerringly 
their  actual  and  authentic  significance.'  ^ 

Inasmuch  as  the  immediate  inecursor  (the  necessary 
foundation,  the  logical  starting-point,  the  portico  or  vesti- 
bule) of  Comparative  Religion  has  now  to  be  dealt  with, 
it  will  be  necessary  to  mention  and  appraise  a  considerably 
larger  number  of  publications  than  seemed  necessary  under 
any  previous  heading.  At  the  same  time,  the  present  survey 
is  of  course  concerned  only  indirectly  with  the  History  of 
Religions.  Of  the  varied  sources  of  that  study, — whether 
epigraphical  and  monumental,  hagiographical  (the  sacred 
books  of  different  religions),  legendary  and  mythical,  or 
incidental  and  collateral  ^ — one  cannot  here  pause  to  speak. 
Of  the  many  benefits  which  it  is  capable  of  supplying, — 
its  value  as  a  science,  its  practical  utility  for  missionary 

^  Cf.  Jordan,  Comparative  Religion :  Its  Method  and  Scope,  pp.  12-13. 
London,  1908. 

2  Cf.  William  F.  Warren,  The  Beligions  of  the  World  and  the  World-Religion, 
pp.  12  f. :  I'ide  infra,  pp.  200  f. 


168  ■        THE  HISTORY  OF  RELIGIONS 

propagandists  of  literally  every  name,  the  assistance  it  un- 
consciously lends  to  the  defenders  of  Christianity,  the  larger 
outlook  it  affords — nothing  can  now  be  said.  The  present 
survey  is  concerned  directly,  and  solely,  with  the  relationship' 
in  which  the  History  of  Religions  stands  joined  to  Compara- 
tive Religion.  No  attempt  will  be  made  to  include  all  the 
books  which  have  recently  been  published  in  exposition  of 
the  History  of  Religions,  or  to  do  more  than  present  a  review 
of  representative  volumes.  Even  so,  a  goodly  array  of  titles 
must  be  specified.  The  amount  of  space  allotted  to  each 
book  must  therefore  be  curtailed,  and  the  examination  at- 
tempted must  be  limited  exclusively  to  relevant  and  material 
details. 

(a)  GENERAL   MANUALS 

When  recalling  the  most  prominent  books  which  have 
been  published  within  the  domain  of  the  History  of  Religions 
during  the  last  four  years,  it  is  fitting  to  begin  with  those 
which  make  a  comprehensive  survey  of  the  entire  field.  In 
them  w^e  are  furnished  with  a  conspectus  of  modern  know- 
ledge covering  all  the  religions  of  the  world.  In  most  cases 
the  summary  with  w^hich  their  authors  respectively  furnish 
us  will  be  found  to  be  adequate  and  satisfying  ;  in  others  it 
will  seem  unduly  pruned  and  condensed  ;  but ,  in  practi- 
cally every  instance,  the  writer's  aim  has  been  to  provide  a 
bird's-eye  view  of  all  the  necessary  facts.  During  the  period 
1910-1914  an  unusually  large  number  of  Manuals  have  been 
published.  The  quality  of  these  books,  moreover,  is  of  a  high 
order  ;  in  one  or  two  cases,  indeed,  the  standard  reached 
will  not  likely  be  surpassed  for  many  years  to  come. 

In  several  of  these  publications,  differing  widely  as  ih.Qj 
do  in  purpose  and  general  effectiveness,  there  is  discoverable 
one  conspicuous  defect.  They  are  not  marred  by  that 
blemish  which  largely  destroyed  the  scientific  value  of 
M.  Reinach's  Manual,^  viz.    a  constant   and   unconcealed 

^  Cf.  Salomon  Reinach,  Orpheus  :  Histoire  generate  des  religions.     Paris, 
1909. 


THE  HISTORY  OF  RELIGIONS  169 

feeling  of  antagonism  towards  Christianity,  which  was  some- 
times alluded  to  in  a  tone  that  seemed  to  be  embittered  by 
scorn.  The  fault  which  must  be  charged  against  these  later 
handbooks  is  a  tendency  to  err  in  the  opposite  direction. 
Christianity,  in  the  estimate  of  some  of  their  authors,  appears 
to  be  sacrosanct ;  it  is  either  exempted  from  review  alto- 
gether, or  it  is  so  set  apart  from  other  religions  that  it  is 
made  to  occupy  a  place  separate  and  unique.^  This  fact  is 
significant,  and  should  put  the  reader  on  his  guard.  The 
promoter  of  Comparative  Religion,  as  long  as  he  remains  a 
student,  will  never  so  deal  with  the  Christian  faith  ;  as  long 
as  his  comparisons  retain  any  genuine  value,  he  must  never 
so  deal  with  any  faith. 

Hence,  though  more  up-to-date  than  many  of  their  pre- 
decessors, some  of  these  later  Manuals  have  not  kept  pace 
with  the  march  of  events.  In  certain  respects  they  are 
scarcely  abreast  of  the  more  distinguished  of  the  pioneers 
who  went  before  them.  Happily  this  description  is  wholly 
undeserved  by  the  majority  of  the  text-books  whose  titles 
are  included  in  the  list  that  follows.  The  splendid  Manual 
which  Professor  Moore  is  now  engaged  in  preparing  does 
him  infinite  credit.  It  represents  an  immense  forward- 
stride,  and  one  for  which  the  English-speaking  world  has 
been  waiting  with  evident  and  growing  impatience.  Con- 
tinental students  in  this  field  have  long  been  well  served  by 
Professor  Chantepie  de  la  Saussaye's  magnificent  handbook.^ 
That  treatise,  it  is  true,  has  thus  far  omitted  all  reference  to 
Judaism  and  Christianity  ;  but  this  oversight  is  soon  to  be 
remedied.  A  revised  edition,  now  in  hand,  is  being  edited 
by  Professor  Lehmann  of  the  University  of  Lund,  and  may 
be  expected  during  1915-1916.  To  it,  an  extra  volume 
is  to  be  added  ;  and  the  new  section  will  deal  ex- 
clusively with  Judaism,  Christianity,  and  Mohammedanism. 

1  Vide  infra,  pp.  175  f.,  184  f.,  186  f.,  369  f.,  etc. 

2  Cf.  Pierre  D.  Chantepie  de  la  Saussaye,  Lelirhuch  der  EeligionsgescMchte. 

2  vols.   Freiburg  i/B,  1887-1889.    [3rd  edition,  Tubingen,  1905.   4th  edition, 

3  vols.     1 71  preparation.'] 


170  THE  HISTORY  OF  RELIGIONS 

Professor  Menzies,  in  his  well-known  handbook/  omits  neither 
Judaism  nor  the  Christian  religion  ;  and  Professor  Moore  is 
to  follow  this  wise  and  broad-minded  example.^  A  frank 
discussion  of  the  merits  of  Judaism  and  Christianity  is  simply 
imperative.  The  publication  (and  republication)  of  the 
three  Manuals  just  named,  not  forgetting  the  special  aid 
which  Professor  Soderblom  and  the  late  Professor  von  Orelli 
so  opportunely  rendered,  must  speedily  impart  to  the  study 
of  the  History  of  Religions,  regarded  as  a  domain  of  un- 
biased scientific  inquiry,  a  vigorous  and  permanent  im- 
pulse. That  so  lengthy  an  array  of  text-books  should  have 
been  published  within  so  brief  a  period  is  a  very  notable  sign 
of  the  times,  and  a  most  hopeful  augury  for  the  future. 


LES  RELIGIONS.  Etude  histoeique  et  sociologique 
Du  PHENOMENE  KELiGiEux,  par  Henri  Beuchat  et 
M.  Hollebecque.  (Collection  Athena.)  Paris  :  Marcel 
Riviere  et  C^  1910.     Pp.  xxv.,  157.     Fr,  2.50. 

As  its  sub -title  fairly  suggests,  this  study  of  the  reli- 
gions of  the  world  is  dominated  by  those  conceptions  for 
which  M.  Durkheim  and  his  school  stand  sponsors.^  As 
Professor  Jevons  has  given  us  a  history  of  early  religion 
*  investigated  on  the  principles  and  methods  of  Anthro- 
pology ',*  so  there  is  presented  to  us  here  a  survey — similar  in 
character  but  of  considerably  wider  range — based  on  the  prin- 
ciples and  methods  of  Sociology.  Readers  must  bear  this 
fact  in  mind.  At  the  same  time,  it  is  interesting  to  watch 
how  the  principles  in  question  work  themselves  out  in  the 
course  of  a  concrete  and  responsible  inquiry. 

In  the  judgement  of  the  publishers  and  the  authors,  '  La 

^  Cf.  Allan  Menzies,  History  of  Religion  :  vide  infra,  pp.  187  f. 
-  Cf.  George  F.  Moore,  History  of  Religions  :   vide  infra,  pp.  1 88  f . 
^   Vide  supra,  pp.  62  f. 

*  Cf.  Frank  B.  Jevons,  An  Introduction  to  the  History  of  Religion,  p.  v. 
London,  1896.     [6th  edition,  1914.] 


BEUCHAT  ET  HOLLEBECQUE,  Les  Religions        171 

Science  des  Keligions  est  elle-meme  une  branche  de  la 
Sociologie  Generale.  .  .  .  Le  livre  que  nous  publions  sous  ce 
titre  Les  Beligions  a  pour  but  d'expliquer,  d'une  maniere 
claire  et  precise,  ce  qu'est  le  phenomene  religieux  et  la  fonc- 
tion  qu'il  remplit  a  I'interieur  de  chaque  societe.  .  .  .  Loin 
que  I'individu  explique  la  societe,  la  societe  pourrait  bien 
expliquer  I'individu.^  .  .  .  Une  telle  permanence  [as  religion] 
ne  peut  s'expliquer  que  par  I'existence  d'une  realite  partout 
sentie  et  traduite.  Cette  realite,  c'est  le  phenomene  social.'  '^ 

Within  the  limitations  of  a  necessarily  rapid  survey,  this 
little  book  rather  more  than  justifies  the  expectations  which 
it  raises.  It  consists  of  only  five  chapters.  First,  we  have 
a  brief  section  giving  an  account  of  the  '  Distribution  geo- 
graphique  des  principales  religions  qui  existent  actuellement'. 
Chapter  ii,  consisting  of  forty  pages,  is  allotted  to  an  '  Etude 
historique  des  religions  '  ;  here  one  is  introduced  succes- 
sively to  the  faiths  found  among  uncivilized  peoples,  the 
Egyptian  religion,  the  Chaldao-Assyrian  religion,  the  Syrian 
and  Phoenician  religions,  the  religions  of  India  and  Persia 
(Vedism,  Brahmanism,  Buddhism,  Hinduism,  and  Mazdaism), 
the  religions  of  China  (Sinism,  Confucianism,  and  Taoism), 
the  religion  of  Japan  (Shinto),  the  religions  of  Celts,  Slavs, 
and  Teutons,  the  Greek  religion,  the  Eoman  religion,  Judaism, 
Christianity,  and  Islam.  In  each  case,  a  brief  list  is  given 
of  the  latest  relevant  literature. 

Chapters  iii  and  iv  bring  us  to  the  most  interesting  portion 
of  the  book,  wherein  we  get  a  taste  of  its  individual  quality. 
The  former  chapter,  covering  over  thirty  pages,  is  entitled 
'  Le  Phenomene  religieux:  ses  formes,  sa  nature'.  It 
accepts  as  a  fairly  adequate  definition  of  religion  the  one 
which  M.  Durkheim  has  framed,  viz.  '  Un  ensemble  de 
croyances  et  de  pratiques  communes  a  un  groupe  d'individus 
et  relatives  a  des  choses  sacres.'  ^     It  then  goes  on  to  deal 

1  Cf.  p.  xii.  2  cf.  p.  135. 

^  Cf.  p.  84.  It  is  only  fair,  however,  to  quote  the  authors  when,  on  the 
preceding  page,  they  remark  :  '  Nous  pouvons  nous  rattacher  d'une  maniere 
generale  et  sous  les  reserves  precedentes  [cf.  p.  xvi.  f.]  a  I'idee  de  M.  Durk- 
heim sur  la  separation  entre  le  sacre  et  le  profane. 


172  THE  HISTORY  OF  RELIGIONS 

with  the  associations  which  gradually  gather  around  sacred 
places,  authorized  beliefs,  solemn  rites,  myths,  and  magic. 
Chapter  iv  is  devoted  to  '  Le  Fonctionnement  d'une  religion ', 
and  deals  successively  with  feasts,  sacrifices,  priesthoods, 
and  the  Church,  the  latter  term  being  used  in  the  general 
sense  of  '  une  assemblee  '. 

Chapter  v  is  assigned  to  '  Les  Theories  relatives  au  pheno- 
mene  religieux '.  The  theologian  is  apt  to  find  the  origin  of 
religion  in  an  express  divine  revelation.  The  historical  and 
philosophical  student  of  the  faiths  of  mankind  directs  his 
scrutiny  rather  to  early  mythology,  and  the  growing  claims 
of  a  not-too-scrupulous  priesthood.  Investigators  of  this 
latter  type  devote  special  study  to  those  phenomena  of  reli- 
gion which  become  disclosed  in  the  researches  of  Anthropo- 
logy, Ethnology,  Archaeology,  Philology,  Psychology,  and  (in 
particular)  the  History  of  Religions.  Each  is  led,  in  conse- 
quence, to  adopt  and  defend  a  corresponding  '  method  '  of 
inquiry.  The  present  authors  have  no  hesitation  in  casting 
their  vote  on  behalf  of  modern  sociological  interpretations. 
All  the  other  methods  serve,  indeed,  a  useful  purpose.  '  Elles 
peuvent  toutes  fournir  des  faits  ;  mais  ces  faits  ont  besoin, 
a  leur  tour,  d'etre  classes  suivant  une  discipline  speciale  qui 
est  celle  de  la  sociologie.  Tandis  que  I'histoire,  par  exemple, 
se  borne  a  reconstituer  des  series  de  faits  qui  se  succedent 
dans  le  temps,  la  sociologie,  sans  se  soucier  de  I'ordre  du 
temps  ni  de  I'espace,  groupe  des  faits  capables  de  rentrer 
sous  une  denomination  commune.  L'histoire  etudie,  en  la 
situant,  le  developpement  de  telle  ou  telle  religion  particu- 
liere  ;  la  sociologie  recherche,  a  travers  tous  les  etats  religieux 
connus,  ce  qu'est,  par  exemple,  un  mythe,  un  rite,  le  sacri- 
fice, etc'  1 

On  the  whole,  this  sketch  is  entitled  to  a  place  in  the 
present  section  of  this  survey.  It  is  merely  a  sketch  ;  it  is 
often  very  one-sided  ;  and  it  is  sure  to  provoke  some  re- 
joinders. The  theory  is  still  very  far  from  being  accepted 
that  Totemism  is  '  la  forme  religieuse  qui  parait  etre  primi- 

^  Cf.  p.  135. 


BEUCHAT  ET  HOLLEBECQUE,  Les  Beligions        173 

tive '  .^  The  relation  of  religion  to  magic  ^ — Professor  Jevons  ^ 
and  other  British  anthropologists  notwithstanding — is  very 
inaccurately  defined  by  stating '  la  premiere  a  un  but  eminem- 
ment  social :  I'autre  ne  poursuit  qu'une  fin  individuelle.'  * 
Nevertheless  Les  Beligions  will  repay  those  who  read  it  with 
an  alert  and  open  mind. 


THE  WOKLD'S  ALTAE  STAIKS.  Introductory 
Studies  in  the  Beligions  of  the  World,  by  Arthur 
Stanley  Bishop.  London  :  Eobert  Culley,  1910.  Pp. 
xii.,  275.     3s.  Qd. 

Mr.  Bishop's  book  puts  forward  no  claim  to  be  a  Manual 
in  the  technical  sense  of  that  name.  Its  open  type,  its  lack 
of  footnotes,  and  its  deliberate  avoidance  of  some  of  the 
special  difficulties  of  the  subject,  suggests  that  it  is  to  be 
regarded  rather  as  a  preliminary  historical  guide  of  a  very 
modest  character. 

The  introductory  chapter  abundantly  confirms  this  fore- 
cast. Nothing  is  really  attempted  save  the  presentation  of 
an  attractive  and  useful  outline  of  '  the  religious  aspirations 
of  the  human  race  '.^  At  the  same  time,  the  writer's  survey 
is  not  only  comprehensive  and  fair,  but  it  is  brought  within 
conveniently  restricted  limits.  Moreover,  his  mental  apti- 
tude for  such  an  undertaking  is  conspicuous  and  commend- 
able. '  In  the  childhood  of  the  world  ',  he  affirms,  '  we  may 
expect  to  find  childish  conceptions. . . .  But  whatever  history 
reveals  of  the  struggle  for  light, — marred  by  unclean  and 
degrading  ideas,  discredited  by  impostures,  as  religion  may 
be  till  the  end  of  time — it  must  be  steadily  borne  in  mind 
that,  if  God  operates  in  the  world  to-day  according  to  the 
extent  of  our  faculties,  so  has  he  operated  in  all  the  lifetime 

^  Cf.  p.  40.     Vide  supra,  pp.  21,  29,  etc. 
'  Vide  supra,  pp.  6  f.,  23,  etc. 

^  Cf.  Introduction,  p.  40,  and  Comparative  Religion,  [Cambridge,  1913], 
pp.  49  f. 

*  Cf.  p.  113.  '  Cf.  p.  13. 


174:  THE  HISTORY  OF  RELIGIONS 

of  the  race  up  to  the  highest  Hmit  of  their  power  to  receive 
the  Truth,  the  Truth  which  makes  men  free.'  ^ 

For  a  considerable  number  of.j^ears,  Mr.  Bishop  was  a 
Christian  missionary  in  Ceylon  ;  it  is  not  surprising,  there- 
fore, that  he  reveals  at  once  an  intimate  and  accurate 
acquaintance  with  Buddhism  and  Hinduism.  He  possesses 
also,  of  course,  a  still  closer  familiarity  with  the  temper  and 
doctrines  of  Christianity,  a  fact  which  has  led  him  occasion- 
ally to  institute  some  very  suggestive  comparisons  between 
these  three  representative  faiths. 

The  writer  gives  us,  in  a  few  bold  and  vivid  strokes,  a 
series  of  excellent  sketches  of  the  greater  religions  of  man- 
kind. Eecognizing  that  the  anthropologist  has  not  yet  col- 
lected sufficient  data  upon  which  to  base  any  authoritative 
pronouncement  concerning  primitive  religion,-  he  has  very 
little  to  say  upon  that  controversial  topic.  His  strength 
is  concentrated  upon  providing  brief  descriptions,  in  their 
order,  of  (1)  Turanian  Religions,  (2)  Semitic  Religions,  and 
(3)  Aryan  Religions,  with  additional  chapters  on  Modern 
Gnosticism  and  on  Christianity. 

Mr.  Bishop  rather  surprises  one  by  his  retention  of  the 
term  '  Turanian  ',  in  the  foregoing  classification.  No  such 
family  of  religions  exists.  Notwithstanding  the  philological 
views  held  by  Professor  Max  Miiller  half  a  century  ago — 
accepted  in  substance  by  the  late  Professor  von  Orelli, 
as  if  still  legitimately  applicable  wdthin  the  sphere  of 
religion  ^ — we  have  no  right  to  invent  an  omnibus-group  of 
languages  or  religions,  and  then  affirm  that  it  includes  all 
items  of  Asiatic  origin  which  are  neither  Semitic  nor  Aryan. 
The  name  '  Turanian  '  is  clumsy,  inexact,  and  even  mis- 
leading ;  it  corresponds  to  no  reality  ;  the  product  of  a  mere 
adventure  of  the  imagination,  the  term  is  now  generally  aban- 
doned. It  is  to  be  regretted,  further,  that  no  account  is  given 
us  by  Mr.  Bishop  of  the  religions  of  Greece  and  Rome. 

*  Cf.  p.  32.  2  yicIq  supra,  pp.  5  f. 

^  Gf.  Conrad  von  Orelli,  AUgetneine  Religionsgescliichtey  pp.  31  f.  :    vide 
infra,  pp.  191  f. 


BISHOP,  The  World's  Altar  Stairs  175 

The  writer  finds  it  difficult  at  times,  it  would  seeru,  to 
view  the  situation  with  absolute  disinterestedness.  He 
does  not  always  take  his  bearings  from  a  purely  scientific 
standpoint.  The  chapter  on  '  The  Hebrews  V  moreover, 
is  distinctly  disappointing ;  it  reveals,  occasionally,  an 
unexpected  lack  of  sympathy  and  appreciation.  Never- 
theless, Mr.  Bishop  has  been  successful  in  providing  his 
readers  with  a  truly  excellent  popular  exposition  of  a  very 
complex  theme.  The  book  will  prove  helpful  and  timely.  The 
Appendices,  including  a  brief  Bibliography,  are  conveniently 
arranged,  and  increase  greatly  the  value  of  the  book  for  all 
who  chance  to  consult  it. 


OU  EN  EST  L'HISTOIKE  DES  EELIGIONS  ?  par  Joseph 
Bricout,  Directeur  de  la  Bevue  du  ClergeFrancais,  Paris. 
2  vols.  Paris  :  Letouzey  et  Ane,  1911-1912.  Pp.  457  + 
580.     Fr.  12. 

The  elaborate  work  which  M.  Bricout  recently  edited  is 
of  a  type  quite  different  from  the  one  which  Mr.  Bishop  has. 
given  us.2  It  comprises  over  1,000  pages  of  closely-printed 
matter.  It  owes  its  origin,  not  to  a  Protestant  source,  but 
to  Eoman  Catholic  inspiration.  It  is  written,  not  by  one 
author,  but  by  a  selected  group  of  writers.  It  views  the 
situation,  not  from  the  standpoint  of  the  ardent  missionary, 
but  from  the  platform  of  scholars  who  are  experts  in  these 
studies. 

The  first  volume,  considerably  the  smaller  of  the  two,, 
attempts  to  cover  the  major  portion  of  the  field.  It  em- 
braces a  survey  of  Les  Religions  non-chretiennes,  while 
volume  ii  is  allotted  to  Juda'isme  et  Christianisme.  A  very 
few  years  ago,  the  publication  of  a  work  which  ventured  to 
associate  Judaism  and  Christianity — even  on  manifestly 
restrictive  terms — with  the  '  lesser  '  religions  of  mankind  ^• 

^  Cf.  pp.  102-19.  "  Vide  supra,  pp.  173  f. 

^  Vide  supra,  p.  169. 


176  THE  HISTORY  OF  RELIGIONS 

could  not  have  secured  the  official  imprimatur  of  the  Eoman 
CathoHc  Church  ;  ^  but,  happily,  that  day  is  now  past. 
In  the  present  instance,  the  Vicar- General  of  the  Archdiocese 
of  Paris  stands  sponsor  for  this  comprehensive  exposition. 
It  may  be  that  the  aggressiveness  of  Protestantism  in  this 
field  has  compelled  a  serious  response  on  the  part  of  the 
Roman  branch  of  the  Christian  faith  ;  ^  be  that  as  it  may, 
the  activity  of  Jesuit  scholars  has  of  late  been  conspicuous  in 
a  department  of  research  which  they  had  previously  been 
wont  to  neglect.  The  surprise  originally  occasioned  by  this 
departure  has  already  ceased  to  exist ;  nevertheless,  one  is 
glad  to  be  supplied  here  with  a  formal  enumeration  of  the 
reasons  why  Catholics  should  give  themselves  con  amove 
to  this  study .^  But  a  genuine  surprise,  nevertheless,  is 
awakened  by  this  treatise  ;  if  the  editor  of  it  is  really  un- 
fettered, alike  externally  and  subjectively,  how  is  it  that, 
when  he  professes  to  survey  dispassionately  the  age-long 
reign  of  multifarious  human  behefs,  the  space  assigned  to 
Christianity  covers  fully  a  third  of  the  entire  work  ? 

In  fact,  while  this  series  of  sketches — admirably  fitted  to 
serve  as  a  source-book  for  general  reference — is  warmly  to  be 
commended,  readers  soon  gather  the  impression  that  the 
inquiry  was  instituted  under  the  impulse  of  a  definite  and 
inflexible  purpose  !  Such  procedure  is  risky  :  yet  it  is  upon 
this  very  ground  of  '  risk  '  that,  strange  as  it  may  appear, 
exception  is  taken  by  the  editor  to  the  now  widely-current 
employment  of  the  comparative  method.^  Judged  by  its 
own  standard,  however,  this  treatise  cannot  be  pronounced 
wholly  blameless.  What  was  the  underlying  motive  which 
resulted  in  the  publication  of  these  volumes  ?    Their  pages 

^  Vide  supra,  p.  169. 

'  The  relatively  large  number  of  manuals  which  have  been  prepared, 
during  the  last  four  years,  by  Roman  Catholic  writers  is  a  very  significant 
fact,  well  deserving  of  notice  and  emphasis. 

3  Cf.  pp.  40-46.  Cf.  the  similar  testimony  of  Cyril  C.  Martindale  :  vide 
infra,  pp.  384-5;  or  of  Herman  Schell,  Christies.  Das  Evangelium  mid  seini 
weltgeschichtliche  Bedeutung.  Mainz,  1906.  [Translated,  '  The  New  Ideals 
in  the  Gospel  '.    London,  1913.]  *  Cf.  vol.  i,  p.  31. 


BRICOUT,  Oil  en  est  VHistoire  des  Religions?         177 

supply  answer  to  this  question.  *  Qui  sait  ?  Demain  peut- 
etre,  le  voeu  de  nos  ennemis  sera  realise,  et  I'enseignement 
de  I'Histoire  des  Eeligions  deviendra,  chez  nous,  universel  et 
obligatoire.  Nous  ne  devons  pas  nous  laisser  surprendre. 
Le  monde  catholique  semble,  enfin,  avoir  compris  que 
I'etude  des  religions  est  pour  nous,  a  I'heure  presente, 
d'urgente  necessite  '.^ 

This  is  the  radical  defect  of  a  work  which,  in  many  respects, 
is  able  and  serviceable.  It  is  an  open  question  whether  it 
ought  not  really  to  have  been  assigned  to  an  entirely  different 
category.'^  In  the  opening  volume,  in  which  the  rehgions  of 
non- Christians  are  dealt  with,  the  individual  leaning  and 
limitations  of  the  several  writers  seldom  come  into  play. 
The  doctrine  of  a  primitive  revelation  is  indeed  frankly 
defended  ;  and  it  is  added  that  '  cette  revelation  faite  a  la 
premiere  humanite  n'a  pas  ete  oubliee  entierement '.^  But 
when  one  advances  into  the  second  volume,  the  forecast  of 
the  editor  is  entirely  fulfilled  :  '  II  va  sans  dire  que  les 
rehgions  juive  et  chretienne  et  I'histoire  de  I'Eglise  catho- 
lique seront  etudiees  en  detail,  et  occuperont,  dans  ce  musee 
religieux,  la  place  d'honneur  qui  leur  revient  '.*  Ultimately 
we  come  to  a  chapter  in  which  La  Transcendance  du  Juddisme 
et  du  Christianisme  is  vigorously  contended  for, — although 
such  an  argument  is  wholly  out  of  place  in  a  strictly  scientific 
survey.  The  genuine  historian  of  rehgions  never  accepts 
responsibility  for  tabulating  reasons  why  '  la  superiorite  de 
la  religion  d' Israel,  du  Christianisme,  de  I'Eglise  catholique, 
n'est  pas  niable  '.^ 

Of  the  numerous  scholars  whose  collaboration  the  editor 
has  secured,  one  may  name  MM.  Bros,  Capart,  Dhorme,  de 
la  Vallee  Poussin,  Habert,  and  Carra  de  Vaux.  A  special 
feature  of  this  work,  moreover,  is  its  extensive  (yet  dis- 
criminative) Bibliographies.  One  of  these  Usts  is  appended 
at  the  close  of  each  chapter.  It  is  a  pity,  however,  that  the 
omissions  here  are  so  numerous,  and  that  no  attempt  is  made 

1  Cf.  vol.  i,  p.  45.  2  Vide  infra,  pp.  369  f.  =»  Cf.  vol.  i,  p.  50. 

*  Cf.  vol.  i,  p.  46.  ^  Cf.  vol.  ii,  pp.  538-48.     Vide  infra,  pp.  512  f. 

N 


178  THE  HISTORY  OF  EELIGIONS 

to  estimate  the  relative  values  of  the  authorities  severally 
quoted.  Non-Catholic  books  are  much  in  evidence  ;  but 
(save  as  a  useful  catalogue  for  those  who  happen  to  be 
Protestant  scholars)  the  disproportionately  large  citation  of 
Catholic  works  is  unfortunate.  Another  error  that  should 
have  been  avoided  is  the  excessive  reference  to  French 
authors.  In  this  instance,  however,  an  editorial  explana- 
tion is  furnished  to  the  reader  :  '  Nous  indiquons  .  .  .  de 
preference  les  travaux  de  langue  fran^aise,  qui  interessent 
davantage  la  plupart  de  nos  lecteurs  '.^ 


INTRODUCTION  A  L'HISTOIRE  DES  RELIGIONS,  par 
Rene  Dussaud,  Editeur  de  la  Bevue  de  VHistoire  des 
Beligions.  (Bibliotheque  Historique  des  Religions.) 
Paris  :  Ernest  Leroux,  1914.     Pp.  vi.,  292.     Fr.  3.50. 

MM.  Rene  Dussaud  and  Paul  Alphandery ,  the  accomplished 
editors  of  a  well-known  critical  Bevue,  have  undertaken  to 
supervise  the  publication  of  a  new  series  of  Handbooks 
dealing  with  the  History  of  Religions.  Three  volumes  have 
already  been  issued,^  and  a  fourth  volume  has  been  under- 
taken by  Professor  van  Gennep  of  Neuchatel. 

The  general  purpose  of  the  editors  is  to  lay  before  thought- 
ful readers,  specially  interested  in  this  subject,  a  reliable 
conspectus  of  the  results  which  scholarship  has  thus  far 
attained.  '  Nous  demanderons  aux  specialistes  qui  menent 
la  vaste  enquete  sur  les  institutions  et  les  faits  religieux 
de  presenter  eux-memes  le  fruit  de  leurs  recherches  '.^ 

A  little  further  on,  when  emphasizing  the  strictly  histori- 
cal character  of  the  sketches  which  follow,  the  editors 
add  this  explanation  :  '  Cette  bibliotheque  historique  des 
religions  ne  vise  pas  a  supplanter  les  manuels  comme  ceux  de 
M.  Chantepie  de  la  Saussaye  et  de  M.  Salomon  Reinach. 

'  Cf.  vol.  i,  p.  47. 

^  Tomes  ii  and  iii,  entitled  Precis  de  Vhistoire  des  religions  (Paris,  1915), 
contain  a  translation  of  the  Tiele-Soderblom  Kompendium :  vide  infra, 
pp.  194  f.  3  cj^  p.  iii. 


DUSSAUD,  Introduction  a  VHistoire  des  Religions      179 

Nous  ne  nous  attacherons  pas  a  un  expose  complet,  et  nous 
chercherons  plutot  a  traiter  les  questions  actuelles  dans  la 
science.  C'est  surtout  de  I'histoire  que  nous  nous  proposons 
de  faire  :  mais  avec  la  preoccupation,  soit  dans  1' etude  des 
croyances  et  de  leurs  formes  systematisees  que  sont  les 
mythologies,  soit  dans  I'expose  des  rites  oraux  et  manuels, 
d'elargir  la  base  de  la  methode  uniquement  historique  pour 
atteindre,  en  tenant  compte  des  phenomenes  analogues,  une 
comprehension  plus  intime  et  plus  continue  '.^ 

The  present  volume  inaugurates  the  series.  It  is  intended 
*  a  orient er  le  lecteur  dans  F ensemble  des  croyances  et  des 
rites,  a  le  placer  immediatement  au  coeur  des  problemes 
essentiels,  moins  pour  lui  en  fournir  une  solution  que  pour 
I'amener  a  les  discuter  par  lui-meme  en  I'initiant  a  la  methode 
comparative,  tout  en  lui  demandant  de  faire  de  cette  derniere 
un  emploi  judicieux.  ...  II  se  tiendra  a  egale  distance  du 
rationalisme  vulgaire  et  du  mysticisme  '.^ 

When  one  comes  to  examine  the  book  itself,  it  seems  to  be 
open  to  the  criticism  which  has  greeted  the  volume  Dr.  Toy 
recently  published.^  While  the  editors  of  this  new  series 
enter  a  warning  against  the  abuse  of  the  ethnographical 
method,*  the  writer  of  the  present  monograph  fails  to  escape 
the  pitfalls  incident  to  an  excessive  use  of  the  anthropological 
method.  His  opening  chapter  is  entitled  '  Naturisme,  Ani- 
misme,  Preanimisme  ',  and  practically  every  sentence  of  it 
belongs  to  a  discussion  of  Anthropology.^  The  second  chap- 
ter deals  with  Totemism,  another  distinctively  anthropo- 
logical topic.  Chapter  iii  expounds  what  the  author  holds 
to  have  been  man's  primitive  conception  of  religion,  viz. 
the    principle    of   life    {principe   de   vie),^    another    theme 

'  Cf.  p.  iii.  2  Cf.  p.  iv. 

^  Cf.  Crawford  H.  Toy,  Introduction  to  the  History  of  Religions :  vide 
infra,  pp.  195  f. 

*  Cf.  p.  V.  5  Vide  swpra,  pp.  3  f. 

®  One  finds  outlined  here  a  curious  and  debatable  theory,  hardly  to  have 
been  expected  in  a  book  of  this  sort.  Yet  this  speculative  hypothesis  under- 
lies the  contents  of  the  entire  volume  !  An  historic  science  ought  to  be  con- 
tent to  confine  itself  to  facts. 

N2 


180  THE  HISTORY  OF  RELIGIONS 

of  the  same  general  class.  The  rest  of  the  book  may  be 
said  to  belong,  in  the  main,  to  Comparative  Theology  ;  it 
seeks  to  formulate  the  early  ideas  of  men  of  different  races 
concerning  the  soul,  deities,  temples,  sacrifices,  prayer, 
rites  of  initiation,  taboos,  rites  of  the  dead,  moral  con- 
ceptions, etc. 

If  this  book  had  been  called  '  Discussions  Preliminary  to 
a  Study  of  the  History  of  Religions  ',  one  could  have  found 
in  it  Httle  or  nothing  to  object  to.     On  the  contrary,  regarded 
from  this  standpoint,  it  must  in  justice  be  pronounced  an 
exceedingly  useful  Manual.     For  students  of  Comparative 
Religion,  it  will  prove  especially  helpful ;  the  writer  handles 
with  conspicuous  ease  and  discrimination  an  immense  amount 
of  lore  derived  from  acquaintance  with  the  religious  usages 
of  China,  Egypt,  Persia,  India,  Greece,  Rome,  and  many  other 
lands.     In  so  far  as  M.  Dussaud  has  aimed  at  securing  a 
clearer  and  more  reliable  conception  of  religion  in  itself 
— '  I'enchainement  et  la  complexity  des  faits  religieux,  et 
la  valeur  des  rites  essentiels  ',^ — ^he  has  achieved  a  well- 
merited  success.    As  the  best  available  definition,  based  upon 
his  laborious   researches,  the  writer  concludes  that   '  une 
religion  est  constitute  par  un  ensemble  organise  de  croyances 
et  de  rites  qui  se  propose  d'accroitre  et  de  perpetuer  le 
principe  de  vie  de  I'individu,  du  groupe  et  de  la  nature  '.  ^ 
On  the  other  hand,  if  offered  as  a  systematic  hitroduction  to 
the  History  of  Religions,  this  book  restricts  itself  far  too 
much  to  purely  auxiliary  questions.     When  one  closes  the 
volume,  he  finds  himself  still  standing  outside  the  door  of 
a  structure  within  which  he  had  hoped  to  be  conducted,  and 
thereafter  permitted  to  secure  a  bird's-eye  view  of  its  numer- 
ous and  fascinating  treasures.    A  Handbook  whose  contents 
conformed  more  closely  to  its  title  would  have  proved  most 
serviceable  to  those  who,  on  the  eve  of  entering  upon  a  serious 
study  of  the  religious  beliefs  of  mankind,  were  anxious  to 
gain  a  glance  over  the  domain  which  they  were  presently  to 
explore. 

'  Cf.  p.  V.  ^  Cf.  p.  290. 


GEDEN,  Studies  in  the  Religions  of  the  East  181 

STUDIES  IN  THE  KELIGIONS  OF  THE  EAST,  by  Alfred 
Shenington  Geden,  Tutor  in  Hebrew  and  Biblical 
Literature  at  the  Wesleyan  College,  Eichmond.  (Uni- 
versity of  London.)  London  :  Charles  H.  Kelly,  1913. 
Pp.  XV.,  904.     12s. 

In  this  large  and  scholarly  tome.  Professor  Geden  com- 
bines and  amplifies  the  contents  of  two  earHer  and  very 
useful  volumes.^  All  three  books  have  grown  out  of  the 
successive  courses  of  lectures  which,  as  Tutor  at  the  Wesleyan 
College,  the  writer  has  been  preparing  and  revising  during 
the  last  two  decades.  Within  that  time,  the  accumula- 
tion of  additional  material  has  been  almost  overwhelming ; 
the  author's  own  conceptions  have  undergone  considerable 
change  ;  and  the  general  attitude  of  believers  in  individual 
faiths  has  been  immeasurably  broadened.  Hence  the  pre- 
sent book  is  really  a  new  work,  re-written  and  expanded 
throughout.  Entirety  new  matter  has  been  added  in  sections 
devoted  to  Shintoism,  Confucianism,  and  Taoism. 

The  opening  chapter  deals  with  the  origins  of  reHgion. 
Strictly  speaking,  this  discussion — with  its  survey  of  Ani- 
mism, Fetishism,  Totemism,  etc. — belongs  rather  to  a  study 
of  Anthropology  2  than  to  an  exposition  of  the  History  of 
Eeligions.  Dr.  Geden,  apparently,  holds  a  different  view ; 
he  even  groups  the  study  of  origins  and  Comparative  KeUgion 
under  a  single  heading  !  ^  Yet,  in  one  of  his  earher  volumes 
— and  here  afresh* — he  enters  a  vigorous  protest  against 
making  Comparative  Reh'gion  '  a  mere  inquisition  into 
origins,  and  primitive  usage  or  beUef ;  it  is  like  judging  of 
the  perfect  fruit  by  a  dissection  of  the  immature  embryo  '.^ 
It  must  frankly  be  said  that,  throughout  an  initial  chapter 

*  Cf.  Studies  in  Comparative  Religion.  London,  1898  ;  and  Studies  in 
Eastern  Eeligions.     London,  1900.  *  Vide  supra,  pp.  3  f. 

'  Cf.  p.  1.  Indeed  '  History  of  Religions  '  and  '  Comparative  Religion  ' 
are  used  as  if  they  were  identical  in  meaning.  The  former  designation  does 
not  occur  even  once  in  the  Index,  whilst  the  latter  is  mentioned  again  and 
again. 

*  Cf.  pp.  viii,  4,  etc.  '  Cf.  Studies  in  Comparative  Religion,  p.  x. 


182  THE  HISTORY  OF  RELIGIONS 

which  covers  more  than  fifty  pages,  there  seems  to  be  a  some- 
what indefinite  perception  of  the  boundaries  of  contiguous 
fields,  and  a  consequent  bkirring  of  the  fines  that  keep  them 
individually  asunder.^  In  1898,  Professor  Geden  was  ready 
to  apologize  for  adding  '  another  book  to  the  rapidly  growing 
literature  of  Comparative  Religion,  already  abundantly 
furnished  ivith  handbooks  and  introductions  ! '  ^  As  a  matter 
of  fact,  the  first  text-book  of  Comparative  Religion  Proper 
has  yet  to  make  its  appearance.^ 

The  faiths  which  are  dealt  with,  each  being  critically 
examined  in  turn,  are  the  Egyptian  religion,  Babylonian 
and  Assyrian  religion,  Brahmanism  and  Hinduism  (which 
are  treated  with  special  fullness),^  Buddhism,^  Jainism, 
Confucianism,  Taoism,  Shintoism,  Zoroastrianism,^  and 
MuhammadanismJ  It  will  be  observed  that — quite  after 
the  manner  of  Professor  Chantepie  de  la  Saussaye's  Leh^- 
huch  der  Beligionsgeschichte  ^ — neither  Judaism  nor  Chris- 
tianity finds  mention  in  this  catalogue  ;  nevertheless,  both 
are  continually  cited  in  these  pages  by  way  of  com- 
parison or  illustration.  '  In  the  proportion  and  method  of 
treatment,  the  decisive  consideration  .  .  .  has  been  the 
comparative  importance  of  each  faith  in  human  history,  and 
its  influence  in  the  formation  and  edification  of  a  moral 
and  religious  life.'  ®  If  Judaism  and  Christianity  have  been 
omil  ted,  it  is  only  because  their  inclusion  would  have  neces- 
sitat  ed  the  addition  of  a  second  volume,  and  would  not  really 
have  secured  much  advantage  beyond  that  wliich  has  been 
gained  already. 

Professor  Geden's  book  is  heartily  welcome.  In  aim  and 
literary  style,  it  is  emphatically  a  '  popular '  text-book. 
Notwithstanding  its  considerable  bulk,  it  never  loses  its  hold 

^  Vide  supra,  pp.  37  and  164,  and  infra,  pp.  510-11. 

'^  Cf.  Studies  in  Comparative  Religion,  p.  viii. 

3   Vide  infra,  p.  516.  *  Cf.  pp.  185-431.  '"  Cf.  pp.  432-593. 

«  Only  30  pages  !  '  Cf.  pp.  718-881. 

^  It  is  elsewhere  stated  that  in  the  fourth  edition  of  the  Lehrhuch  der  Be- 
ligionsgeschichte, now  in  course  of  preimration,  this  omission  will  be  supplied : 
vide  supra,  pp.  109  and  189.  '  Cf.  p.  viii. 


GEDEN,  Studies  in  the  Religions  of  the  East  183 

upon  the  reader.  At  the  same  time,  its  footnotes,  its  brief 
BibHographies  at  the  close  of  each  chapter,  and  its  Indices, 
add  immensely  to  its  effectiveness  in  the  estimate  of  the 
more  serious  class  of  students.  It  will  certainly  lend  impulse 
to  the  present  widespread  desire  to  gain  a  closer  acquaintance 
with  the  varied  faiths  of  mankind.  It  will  inevitably  widen 
the  circle  of  those  who  are  coming  to  appreciate,  more  and 
more,  the  *  religious  character  and  aspirations  and  needs  of 
the  peoples  of  the  East  '?■  It  will  lead  not  a  few  to  discern 
*  how  much  of  living  interest  and  importance  is  to  be  found  ' 
in  these  religions,  and  to  '  interpret  with  greater  sympathy 
and  insight  the  manifold  endeavours  of  the  human  mind  and 
heart  to  gain  a  knowledge  of  the  truth  '.^ 

DIE  KELIGIONEN  DES  OEIENTS  UND  DIE  ALTGEE- 
MANISCHE  EELIGION,  herausgegeben  von  Paul 
Hinneberg.  Leipzig  :  B.  G.  Teubner,  [2nd  edition], 
1913.     Pp.  X.,  287.     M.  8. 

In  Die  Kultur  der  Gegenwart,  as  outlined  in  its  Prospectus, 
provision  was  made  for  dealing  amply  with  the  Religions  of 
mankind.  Accordingly,  in  the  first  general  division  of  that 
work,  there  stands  a  large  volume  devoted  to  the  Christian 
religion  ^  and  a  much  smaller  one  allotted  to  the  non-Chris- 
tian faiths.^  It  is  the  latter  of  these  two  treatises  which  is 
to  be  dealt  with  here,  and  which  is  now  introduced  under 
an  altered  title. 

The  contents  of  this  book  are  substantially  the  same  as 
in  the  original  edition.  That  is  to  say,  the  writers  entrusted 
with  the  exposition  of  the  beginnings  of  religion,  primitive 
religion,  the  Egyptian  religion,  the  Babylonian-Assyrian 
religion,  Brahmanism,  Buddhism,  Hinduism,  Zoroastrianism, 
Islam,  Lamaism,  Confucianism,  Taoism,  Shintoism,  etc., 
have  not  been  changed.     It  would  be  hard  indeed  to  enlist 

^  Cf.  p.  xi. 

^  Cf.  Die  christliche  Religion,  mit  Einschluss  der   israelitisch-judischen 
Religion.     Berlin,  1906. 

'  Cf.  Die  orientalischen  Religionen.     Berlin,  1906. 


184  THE  HISTORY  OF  RELIGIONS 

the  services  of  critics  more  competent  than  Professors  Leh- 
mann,  Erman,  Bezold,  Oldenberg,  Goldziher,  De  Groot,  etc. 
Their  essays,  notwithstanding,  have  been  revised  and  im- 
proved, and  brought  again  quite  up-to-date. 

At  the  same  time,  two  entirely  new  sections  have  been 
incorporated  in  the  text.  First,  a  well-proportioned  dis- 
cussion entitled  Die  orientaliscJien  Religionen  in  ihrem  Einjiuss 
auf  die  europdische  Kultur  des  Altertums  has  been  contributed 
by  M.  Franz  Cumont,  while  Die  altgermanische  Beligio7i  is 
masterfully  interpreted  by  Professor  Andreas  Heusler. 
These  appended  papers  involve  the  addition  of  twenty  pages 
to  the  size  of  the  volume. 

No  comment  is  called  for,  especially  at  this  late  date, 
touching  the  merits  of  these  successive  and  deeply  interesting 
expositions.  All  of  them  are  written  with  care,  skill,  and 
a  finely  discriminative  judgement.  Students  of  Comparative 
Religion  should  not  fail  to  keep  this  volume  within  con- 
venient reach. 

CHRISTUS.  Manuel  d'histoire  des  religions,  par 
Joseph  Huby,  S.J.,  Professeur  au  Scolasticat  d'Ore 
Place,  Hastings.  Paris :  Gabriel  Beauchesne  et  C^^, 
1912.     Pp.  XX.,  1,036.     Fr.  7. 

Another  Manual,  in  origin  and  character  almost  identical 
with  one  which  has  already  been  examined,^  has  recently 
appeared.  Already  it  has  passed  into  a  revised  and  cor- 
rected edition.  In  size,  it  is  much  more  compact  than  its 
predecessor  ;  printed  upon  thinner  paper,  it  has  been  quite 
easy  to  bring  its  contents  within  a  single  volume.  Its  con- 
tributors, as  before,  are  Roman  Catholic  speciaHsts  in  the 
study  of  religion.  Professor  Louis  de  la  Vallee-Poussin 
writes  for  both  publications, — in  the  former  one  upon  Les 
Beligions  de  Vlnde,^  and  in  the  present  one  upon  Bouddhisme 
et  Les  Beligions  de  Vlnde.^    Monseigneur  Le  Roy  discusses 

^  Cf.  Oil  en  est  Vhistoire  des  religions  ?  :  vide  supra,  pp.  175  f. 
*  Cf.  ibid.,  vol.  i,  pp.  229-88.  ^  Cj.  pp.  220-97. 


HUBY,  Christus  185 

Les  Populations  de  Culture  inferieure}  Professor  Huby  deals 
with  La  Beligion  des  Grecs,'^  Father  Martindale  treats  of 
La  Beligion  des  Bomains,^  while  Father  Condamin  interprets 
La  Beligion  des  Bahyloniens  et  des  Assyriens.^  La  Beligion 
des  Chinois^  and  Les  Beligions  du  Japon^  are  described 
respectively  by  M.  Leon  Wieger  and  M.  Joseph  Dahlmann, 
both  of  whom  have  served  as  missionaries  in  the  foreign  field. 
This  earlier  portion  of  the  book  is  well  done,  and  merits 
unstinted  praise. 

As  in  the  case  of  M.  Bricout's  Manual,  a  very  large  section 
of  the  present  work  is  reserved  for  an  exposition  of  La 
Beligion  d' Israel  '^  and  La  Beligion  chretienne?  Indeed,  the 
very  title  of  the  volume,  and  its  frontispiece  portrait  of 
Christ,  proclaim,  that — hke  its  forerunner — it  views  the 
whole  situation  from  the  standpoint  of  '  the  Christian 
Eehgion,  and  the  Church  in  which  it  is  incarnated  and  by 
which  it  is  propagated  '. 

The  general  criticism  which  has  been  appHed  to  M.  Bri- 
cout's undertaking — the  recognition  of  its  good  quaUties, 
and  equally  the  necessity  of  exercising  caution  when  accept- 
ing its  dicta — is  no  less  valid  in  the  case  of  M.  Huby's  useful 
book.  The  presentation  it  offers  of  Protestantism,  while 
very  inadequate,  is  not  intentionally  unfair  ;  nevertheless, 
it  is  the  mistaken  conception  of  men  who  view  it — as,  in  the 
last  analysis,  one  must  view  all  alien  faiths — from  the  out- 
side. The  need  of  unsleeping  vigilance  when  one  is  engaged 
in  the  study  of  rehgion  receives  here  anew  a  very  significant 
emphasis. 

Bibliographies  are  suppHed,  chapter  by  chapter.  Of  wide 
range  and  fairly  full,  they  deserve  cordial  commendation. 
The  citation  of  a  great  number  of  Eoman  Catholic  authori- 
ties was  to  have  been  expected,  but  it  has  been  somewhat 
overdone  ;  in  this  respect,  also,  the  exception  taken  to 
M.  Bricout's  work  holds  good.^ 

1  Cj.  pp.  48-94.  2  Qj^  pp^  298-349.  =»  CJ.  pp.  350-406. 

*  Cf.  pp.  501-40.  ^  Cf.  pp.  9&-120.  ^  Cf.  pp.  121-60. 

'  Cf.  pp.  586-676.  »  Cf.  pp.  677-1016.  »  Vide  supra,  pp.  177-8. 


186  THE  HISTORY  OF  RELIGIONS 

LECTURES  ON  THE  HISTORY  OF  RELIGIONS,  edited 
by  Cyril  Charlie  Martindale,  S.J.  5  vols.  London  : 
The  Catholic  Truth  Society,  1910-1911.  Pp.  vii.,  252, 
248,  256,  256,  and  248.     6s. 

Mr.  Martindale 's  large  undertaking  has  been  carried  to 
a  successful  completion.  He  happily  secured  the  assistance 
of  several  British  experts,  and  of  French  and  German 
scholars  as  well.  As  regards  his  Continental  helpers,  we 
encounter  names  which  appear  and  reappear  in  two  of  the 
publications  which  have  previously  been  reviewed,^  e.  g.  de 
Grandmaison,  de  la  Vallee-Poussin,  J.  Huby,  etc.  etc. 

In  many  respects,  these  volumes  closely  resemble  Christus  ^ 
in  their  range  and  aim.  In  point  of  contents,  the  resem- 
blance sometimes  amounts  to  identity  ;  for  several  portions 
of  Mr.  Martindale's  work  are  admittedly  mere  translations  of 
French  or  German  originals.^  The  two  series  cover,  in  a  well- 
informed  and  attractive  way,  the  whole  field  of  the  History 
of  Religions.  They  make  appeal,  and  very  effective  appeal, 
to  the  general  reader  ;  at  the  same  time,  they  embody  with 
accuracy  the  leading  facts  which  characterize  and  differen- 
tiate man's  many  and  varied  faiths.  It  is  when  inferences 
come  to  be  drawn,  and  when  questions  of  dogma  arise,  that 
one  must  stand  instantly  upon  his  guard.  To  most  editors, 
for  example, — unless  in  the  case  of  a  book  intended  for 
a  purely  Roman  Catholic  constituency — it  would  surely  seem 
inadvisable  to  invite  a  Jesuit  Father  to  furnish  an  account  of 
Luiheranism  *  or  Presbyterianism  !  ^ 

Perhaps  the  most  interesting  chapter  in  these  volumes — 
it  is  by  far  the  longest  of  them  all — is  the  one  in  which  the 
editor  himself  expounds  The  Cults  and  Christianity.  Inas- 
much, however,  as  separate  treatment  must  be  accorded  to 

^  Vide  supra,  pp.  175  f.  and  184  f.  ^  yj^^  supra,  pp.  184  f. 

'  Cf.  Christus,  chapter  i,  with  Lectures,  vol.  i,  chapter  i  ;  Christus,  chapter 
iii,  with  Lectures,  vol.  i,  chapter  ii ;  Christus,  chapter  iv,  with  Lectures,  vol.  v, 
chapter  ii ;  etc.  etc. 

*  C/.  vol.  iv,  pp.  97-129.  =  CJ.  vol.  iv,  pp.  lGl-93. 


MARTINDALE,  The  Historu  of  Religions  187 

this  paper  elsewhere,^  reference  to  it  may  fittingly  be  post- 
poned meanwhile. 

The  Bibliography  appended  to  each  chapter  is  compre- 
hensive, and  (on  the  whole)  well  selected.  A  good  Index 
has  been  supplied  in  the  closing  volume. 


HISTOEY  OF  EELIGION.  A  Sketch  of  Primitive 
Eeligious  Beliefs  and  Practices,  and  the  Origin 
AND  Character  of  the  Great  Systems,  by  Allan 
Menzies,  Professor  of  Biblical  Criticism  in  the  University 
of  St.  Andrews.  London  :  John  Murray,  [4th  edition], 
1911.     Pp.  xvii.,  440.     5s. 

Professor  Menzies's  book  still  holds  the  high  place  it  im- 
mediately won  for  itself  just  twenty  years  ago.^  In  the 
interval,  it  has  frequently  been  reprinted  ;  but  it  has  also, 
more  than  once,  been  carefully  revised.  In  the  fourth 
edition,  recently  issued,  quite  a  number  of  changes  have  been 
introduced.  Although  for  the  most  part  these  alterations 
are  brief  and  slight,  they  are  by  no  means  to  be  accounted 
immaterial.  With  the  additions  made  to  the  successive 
groups  of  Bibliographies,  the  exposition  of  the  subject  has 
now  been  brought  thoroughly  up-to-date. 

The  introductory  portion  of  this  Manual,  deaHng  with 
'  The  Eehgion  of  the  Early  World  ',  has  often  been  com- 
mended ;  in  its  latest  form,  it  is  more  than  ever  worthy  of 
praise.  Neither  Judaism  nor  Christianity  has  been  omitted 
from  the  survey.^  The  volume,  as  a  whole,  is  excellent. 
Prior  to  the  appearance  of  Professor  Moore's  great  work,^ 
it  was  everywhere  admitted  to  be  by  far  the  best  handbook 
which  English-speaking  students  possessed  ;  notwithstand- 
ing the  advent  of  its  rival,  it  has  manifestly  entered  upon 
a  new  and  vigorous  lease  of  life. 

^  Vide  infra,  pp.  383  f.  ^  The  first  edition  appeared  in  1895. 

3  Vide  suprg.,  pp.  169,  175,  etc.  *  Vide  infra,  pp.  188  f. 


188  THE  HISTORY  OF  RELIGIONS 

^  HISTORY  OF  RELIGIONS,  by  George  Foot  Moore,  Pro- 
fessor of  the  History  of  Religion  in  Harvard  University. 
(The  International  Theological  Library.)  2  vols.  Edin- 
burgh :  T.  and  T.  Clark,  1914-  .  In  progress. 
Vol.  i,  pp.  xiv.,  637.     125. 

Only  the  first  volume  of  this  exposition,  eagerly  awaited 
for  some  years  past,  has  been  published  thus  far.  Its  succes- 
sor will  probably  be  ready  toward  the  close  of  this  year. 
The  ground  it  covers  includes  the  religions  of  China,  Japan, 
Egypt,  Babylonia,  Assyria,  India,  Persia,  Greece,  and  Rome. 
Vol.  ii  has  been  reserved  for  Judaism,  Christianity,  and 
Mohammedanism,  '  three  religions  so  intimately  related  in 
origin  and  history  as  to  constitute  a  natural  group  '.^ 

Nothing  so  comprehensive  in  range,  so  firm  in  grasp,  and 
so  reHable  in  details,  has  hitherto  been  published  in  English. 
It  is  a  book  that  has  entailed  immense  labour  on  the  part  of 
even  so  competent  and  skilful  a  writer  as  Dr.  Moore.  Pro- 
fessor Chantepie  de  la  Saussaye  many  years  ago  adjudged 
the  task  heavier  than  any  single  scholar  should  attempt, 
and  accordingly  he  distributed  the  material  that  had  to  be 
dealt  with  amongst  a  group  of  selected  experts  ;  only  those 
who  understand  what  Professor  Moore  has  actually  had 
to  face  can  fully  appreciate  the  splendid  quaHty  of  the 
result  he  has  achieved.  The  unity  secured  through  the 
guidance  of  a  single  controlling  hand  helps  to  make  up  for  the 
loss  of  that  sharpness  and  emphasis  which  only  a  specialist 
(limiting  himself  to  a  narrow  and  deliberately  contracted 
sphere)  can  hope  to  attain.  '  Unifcy  of  method  and  of  point 
of  view,  and  the  wider  outlook  gained  by  the  comparative 
study  of  many  religions,  may  perhaps  to  some  extent  offset 
the  greater  independence  and  authority  obtained  by  colla- 
boration.' 2  Suffice  it  to  say  that,  notwithstanding  all 
drawbacks.  Professor  Moore  has  succeeded  in  weaving 
a  fresh  laurel  for  his  own  brow,  while  he  has  added  distinction 

'  Cf.  p.  V.  »  (7/.  p.  X. 


MOORE,  History  of  Religions  189 

to  the  already  enviable  status  of  American  scholarship  in  an 
exacting  field  of  research. 

The  author  begins  by  stating  that  '  the  plan  of  this  work 
embraces  only  the  religions  of  civihzed  peoples.  What  are 
miscalled  "  primitive  "  reUgions  are  a  subject  by  themselves/ 
demanding  another  method,  and  much  too  extensive  to  be 
incidentally  dispatched  in  the  prolegomena  to  a  History  of 
Keligions.  Nor  is  an  investigation  of  them  necessary  to  our 
purpose  ;  the  phenomena  which  occur  in  the  higher  religions 
as  survivals  are  just  as  intelligible  in  Babylonia  or  in  Greece 
as  in  Africa  or  Australia.'  ^  Yet,  even  with  this  exclusion, 
it  soon  became  evident  to  the  writer  that  two  volumes  will 
prove  barely  sufficient  to  overtake  adequately  the  com- 
mission which  has  been  entrusted  to  him.  The  fourth 
edition  of  Professor  Chantepie  de  la  Saussaye's  Lelirbuch  is 
to  be  enlarged  at  an  early  date  by  the  addition  of  a  third 
volume.^  Vols,  i  and  ii,  revised  throughout,  are  to  be  ready 
during  1915;  vol.  iii,  made  up  of  entirely  new  matter,  will 
be  devoted  (as  in  the  case  of  Professor  Moore's  second 
volume)  to  Israel,  Christianity,  and  Islam,  and  may  be 
expected  in  1916. 

Turning  now  to  the  treatise  lying  before  us,  the  largest 
amount  of  space  will  be  found  to  have  been  devoted  to  the 
Eeligions  of  Greece  ;  nearly  one  hundred  and  fifty  pages 
are  utilized  for  this  purpose.  Judged  by  the  same  criterion, 
the  Eeligions  of  India  stand  next  in  the  order  of  importance ; 
to  them  have  been  allotted  over  one  hundred  pages.  It  may 
be  remarked  in  passing  that  Dr.  Moore's  method  of  consider- 
ing each  country  separately  necessitates  a  certain  amount 
of  dupHcation,  e.  g.  the  Buddhism  of  China,  the  Buddhism 
of  Japan,  etc.  ;  but  absolutely  no  scheme  of  classification, 
applied  to  a  subject  so  multifarious  and  complex  as  the 
present  one,  can  expect  wholly  to  escape  criticism,  or  to 
commend  itself  equally  to  those  who  regard  it  from  different 
points  of  view.     The  Religions  of  China  secure  an  apportion- 

^  Vide  supra,  p.  6.  ^  Cf.  p.  v. 

'  Vide  supra,  pp.  169  and  182. 


190  THE  HISTORY  OF  RELIGIONS 

ment  of  space  amounting  to  almost  eighty  pages  ;  the 
remainder  have  to  be  content  with  about  fifty  pages  each. 
Dr.  Moore  justifies  his  procedure  by  saying  that,  '  in  the 
presentation  of  the  several  religions,  the  endeavour  is  made 
(as  far  as  the  somxes  permit)  to  show  their  relation  to  race 
and  physical  environment  and  to  national  life  and  civiliza- 
tion, to  trace  their  history,  and  to  discover  the  causes  of 
progress  and  decline  and  the  influences  that  have  affected 
them  from  without.'  ^  This  ethnological  aspect  of  the  study 
of  religions  is  one  of  the  special  features  of  this  Manual : 
*  it  has  been  the  author's  aim,  without  exaggeration,  to  bring 
into  relief  the  individuality  of  the  several  religions,  as  it 
expresses  itself  in  their  history  '.^  As  for  the  relatively 
greater  space  allotted  to  the  Religions  of  Greece,  it  is  ex- 
plained that  there  was  abundant  '  reason  for  fuller  expo- 
sition :  Christian,  Jewish  and  Moslem  theology  are  so 
largely  in  debt  to  Greek  philosophy  that  these  chapters  lay 
the  foundation  for  much  of  the  second  volume  '.^ 

An  Annotated  Bibliography,  in  which  brief  and  serviceable 
notes  are  associated  with  the  titles  of  the  volumes  specified, 
is  appended.*  '  Books  that  belong  strictly  to  the  specialist 
are  not  included,  nor  (on  the  other  hand)  purely  popular 
works,  except  a  few  by  scholars  of  high  authority.  So  far  as 
possible,  reference  is  made  to  books  accessible  in  English.  . .  . 
References  to  foreign  literature  are  confined,  with  one  or  two 
exceptions,  to  French  and  German.'  ^  Here,  as  in  the 
classification  of  the  subject-matter  of  the  volume,  opinion 
must  needs  vary  ;  but,  even  in  a  quite  summary  statement 
of  the  relevant  literature,  many  additional  standard  books 
might  with  advantage  have  been  included. 

The  Index  has  been  carefully  compiled,  and  will  be  found 
most  useful.^  Students  of  Comparative  Religion  will  appre- 
ciate very  fully  the  numerous  cross-references  it  contains  ; 
by  this  means,  actual  comparisons  can  be  conducted  much 
more  rapidly  and  easily. 


^  Cf.  p.  V. 

"^  Cf.  p.  vii. 

3  Cf.  p.  vi. 

*  Cf.  pp.  603-16. 

">  Cf.  p.  603. 

«  Cf.  pp.  617-37. 

ORELLI,  Allgemeine  ReligionsgescJnchte  191 


ALLGEMEINE  EELIGIONSGESCHICHTE,  von  Conrad 
von  Orelli,  Professor  der  Theologie  an  der  Universitat 
Basel.  2  vols.  Bonn :  A.  Marcus  und  E.  Weber,  [2nd 
edition],  1911-1913.     Pp.  viii.,  420  +  viii.,  478.     M.  24. 

The  single-volume  edition  of  this  handbook  by  the  late 
Professor  von  Orelli,  issued  by  the  same  publishers  in  1899, 
has  been  considerably  improved  by  being  brought  up-to-date. 
Unfortunately,  although  its  author  was  spared  to  complete 
the  revision,  he  did  not  live  to  see  more  than  the  initial 
volume  printed.  His  son.  Dr.  K.  von  Orelli,  has  well  per- 
formed his  filial  task  in  seeing  the  second  volume  through 
the  press.  In  its  earlier  form,  the  book  was  somewhat  bulky  ; 
it  is  now  divided  into  two  portions  of  convenient  size  and 
weight.  The  amount  of  subject-matter  has  not  materially 
been  increased. 

Volume  i  deals  with  three  great  subdivisions  of  the  subject. 
We  have  (1)  the  Turanische  Gruppe,  including  the  religion 
of  the  Chinese,  the  religions  of  Japan,  etc. ;  (2)  the  Hami- 
tische  Familie,  i.  e.  the  religion  of  the  Ancient  Egyptians  J 
and  (3)  the  Semitische  Familie,  including  (a)  the  religion  of 
the  Babylonians  and  Assyrians,  (b)  the  religion  of  the 
Phoenicians,  Canaanites,  and  Carthaginians,  (c)  the  religion 
of  the  Aramaeans,  Ammonites,  Moabites,  Edomites  and 
Arabs,  (d)  the  rehgion  of  Israel  and  the  Semites,  (e)  Christi- 
anity, (/)  Manichseism,  (g)  Mandaism  and  Qi)  Islam.  Volume  ii 
deals,  in  its  turn,  with  four  additional  main  branches  of  the 
religions  of  mankind.  There  is  (1)  the  Indogermanische 
Familie,  embracing  {a)  Indian  religions,  including  Vedic 
religion.  Early  Brahmanism,  Buddhism,  Jainism,  and  Hin- 
duism ;  (h)  Parsism ;  (c)  Greek  religion ;  (d)  Eoman 
religion ;  (e)  Celtic  religion ;  (/)  Teutonic  religion ;  and 
(g)  Slavonic  religion.  There  comes,  next,  (2)  the  Afrika- 
nische  Gruppe,  including  some  account  of  African  fetishism, 
and  other  primitive  religious  beliefs  and  practices  ;   (3)  the 


192  THE  HISTORY  OF  RELIGIONS 

Amerikanische  Gruppe,  including  (a)  the  religion  of  the  local 
Indian  Races,  (b)  the  religion  of  Mexico,  and  (c)  the  rehgion 
of  Peru.  Finally,  we  have  (4)  the  Ozeanische  Gruppe,  in- 
cluding the  religious  behefs  of  the  aborigines  of  (a)  Australia 
and  Tasmania,  {b)  Melanesia,  (c)  Micronesia,  and  (d)  Poly- 
nesia. 

This  Manual  is  already  so  widely  and  favourably  known 
that  any  detailed  criticism  of  it  now  is  quite  uncalled  for. 
It  is  well,  however,  to  emphasize  anew  the  fact  that  the 
writer's  aim  is  somewhat  different  from  that  of  the  majority 
of  authors  presently  at  work  in  this  field.  While  candid, 
and  intent  upon  embodying  the  latest  conclusions  of  experts, 
Professor  von  Orelli — like  Professor  Warren^ — especially 
keeps  in  view  the  needs  of  students  of  theology,  pastors, 
missionaries,  and  other  active  propagandists  of  the  Christian 
faith.  Such  readers  will  find  in  this  treatise  that  countless 
sidelights  are  thrown  upon  the  work  to  which  they  are 
earnestly  devoting  themselves.  They  will  encounter,  no 
doubt,  some  rather  unwelcome  surprises ;  but,  at  the  same 
time,  they  will  gain  unexpected  insight  into  matters  which, 
for  them,  are  of  the  very  highest  moment.  The  practical 
bearing  of  the  History  of  Rehgions  upon  Christian  theology 
— '  Verhaltnis  der  allgemeinen  Religionsgeschichte  zur 
christlichen  Theologie  '  ^ — is  dealt  with  in  a  worthy  and 
competent  manner.  The  section  entitled  '  Verhaltnis  der 
Volkerreligionen  zum  Christentum '  ^  is  also  significant 
because  of  its  standpoint  and  candour.  Professor  von  Orelli 
rejected  the  theory  that  religions  advance  by  evolutionary 
stages  from  lower  to  higher,  and  that  the  Christian  faith 
merely  represents  the  supreme  product  (thus  far)  of  this 
natural  and  chronological  process.  In  Christianity  he  found 
something  for  which  purely  human  instrumentalities  are 
quite  unable  to  account,  and  against  which  all  forces  and 
strategies  contend  in  vain.     His  exposition  might  indeed, 

*  Cf.  William  F.  Warren,  The  Religions  of  the  World  and  the  World- Religion : 
vide  infra,  pp.  200  f. 

*  Cf.  vol.  i,  pp.  19  f.  »  Cf.  vol.  ii,  pp.  463  f. 


ORELLI,  AUgemeine  Religionsgeschichte  193 

from  this  point  of  view,  be  regarded  as  a  treatise  in  Christian 
Apologetics  ;  ^  but  its  aim  and  contents,  and  its  unquestion- 
able value  in  the  domain  of  historical  and  scientific  research, 
fully  entitle  it  to  inclusion  under  the  heading  to  which  it  has 
here  been  assigned. 


OVERSIKT  AV  ALLMANNA  EELIGIONSHISTORIEN, 
av  Nathan  Soderblom,  Professor  vid  Kungl.  Universi- 
tetet  i  Uppsala.2  Stockholm :  Hugo  Geber,  [2nd  edition], 
1914.     Pp.  viii.,  202.     Kr.  3. 

Dr.  Soderblom  was  greatly  honoured  in  1911  by  being 
selected  to  become  the  first  occupant  of  the  newly-created 
chair  for  Religionsgeschichte  in  the  University  of  Leipsic. 
He  retained,  at  the  same  time,  his  post  as  professor  of 
Teologiska  Prsenotioner  och  Teologisk  Encyklopedi  in  the 
University  of  Upsala,  where  he  spent  at  least  three  months 
of  each  year  among  his  Swedish  students.  But,  whether 
living  in  Scandinavia  or  in  Germany,  his  work  in  the  interest 
of  the  History  of  Religions  has  been  carried  steadily  and 
enthusiastically  forward. 

The  text-book  now  under  review,  published  originally  in 
1912,  is  of  a  somewhat  elementary  character.  Such  is  its 
avowed  purpose.  Nevertheless,  its  very  appearance  is  sig- 
nificant. This  brief  Survey  of  the  General  History  of  Beligioii 
was  prepared  at  the  instance  of  the  Swedish  Government, 
a  decision  having  been  reached  that  the  subject  was  already 
of  sufficient  importance  to  warrant  its  introduction  into  the 
High  Schools  of  the  country.  Is  it  not  time  that  educational 
leaders  in  other  lands  should  follow  this  excellent  example  ? 
But,  although  this  book  is  very  condensed  and  written 
admittedly  for  beginners,  it  is  a  truly  wonderful  compend  ; 
even  advanced  scholars  will  find  it  very  useful.  The  analysis 
it  gives  of  relevant  topics  is  all  the  more  suggestive  because 

^   Vide  infra,  pp.  369  f. 

*  Appointed  Archbishop  of  Upsala,  and  {ex  officio)  Pro- Chancellor  of  its 
University,  in  1914. 

O 


194  THE  mSTOKY  OF  RELIGIONS 

of  its  very  simplicity.  Numerous  well-selected  illustrations 
are  inserted  in  the  text.  No  doubt,  before  very  long,  the 
book  will  be  translated  into  English  ;  and — the  sooner  the 
better. 


TIELE'S  KOMPENDIUM  DEE  KELIGIONSGE- 
SCHICHTE,  von  Nathan  Soderblom,  Professor  an  der 
Universitat  Upsala.  Berlin :  Theophil  Biller,  [4th 
edition],  1912.     Pp.  v.,  564.     M.  5.60. 

Among  the  many  tasks  which  Professor  Soderblom  has- 
undertaken  in  the  interest  of  the  History  of  Religions,  few 
have  won  him  sincerer  gratitude  than  his  revisions  of  tha 
late  Professor  Tiele's  Outlines  of  this  study.  Appearing  first 
in  a  Dutch  edition,^  the  book  was  translated  in  the  following 
year  into  English.-  Three  years  later,  it  was  translated  into- 
German,^  and  then  into  French.^  At  Dr.  Tiele's  suggestion,, 
and  under  his  personal  supervision,  Professor  Soderblom 
carefully  revised  and  enlarged  the  text  of  the  second  German 
edition,  incorporated  in  it  a  great  deal  of  additional  informa-^ 
tion,  and  brought  it  thoroughly  up-to-date.^  Unfortunately 
Dr.  Tiele  passed  away  before  the  book  issued  from  the 
press. 

Not  content  with  rendering  this  service.  Dr.  Soderblom 
recently  published  a  further  revision,  being  the  fourth 
edition  of  this  work  presented  to  scholars  in  a  German  dress  .. 
It  need  scarcely  be  said  that  the  volume  bears  only  a  very 
remote  likeness  now  to  its  Dutch  original.  It  is  no  longer 
a  translation,  but  is  practically  a  new  book,  rewritten  from 
cover  to  cover.     There  are  nearly  150  pages  more  text  than 

^  Cf.  Cornells  P.  Tlele,  Geschiedenis  van  den  Godsdienst  tot  aan  de  heer- 
schappij  der  Wereldgodsdiensten.     Amsterdam,  187G. 

,  ^  Cf.  Outlines  of  the  History  of  Religion  to  the  Spread  of  the  Universal 
Religions.     London,  1877.     [7th  edition,  1905.] 

'  Cf.  Kompendimn  der  Religionsgeschichte.     Berlin,  1880.     [2nd  edition,. 
Prenzlau,  1887.] 

*  Cf.  Manuel  de  Vhistoire  des  religions  de  Tiele.      Paris,   1880.      [Latest 
edition,  1902-1903.] 

^  Cf.  Tiele's  Kompendium  der  Religionsgeschichte.     Breslau,  1903. 


SODERBLOM,  Kompendiwn  der  Beligionsgeschichte        195 

are  to  be  found  in  the  third  German  edition,  for  the  book 
contains  matter  which  did  not  he  within  our  knowledge 
a  generation  ago  ;  and  its  rearrangement — not  less  than  its 
enlargement — reveals  a  truly  marvellous  advance.  Instead 
of  a  single  paragraph  being  allotted  to  Christianity,  Dr. 
Soderblom  sets  apart  a  separate  subdivision.^  Primitive 
religion,  Hittite  religion,  Sufi  religion,  etc.,  receive  likewise 
due  recognition  and  examination.  The  contents  now  leave 
very  little  to  be  desired. 

Soderhloms  Kompendium  is  perhaps  the  best  brief  Manual 
of  the  History  of  Religions  that  has  been  placed  thus  far 
within  the  student's  reach.  Its  Bibliographies  are  excellent, 
discriminating,  and  commendably  full.  Unfortunately  for 
many,  this  handbook  has  not  yet  appeared  in  an  English 
translation.  When  the  day  for  that  new  advance  arrives,  it 
is  urgently  recommended  that  an  Index  be  added.  This 
desideratum  is,  in  truth,  an  imperative  necessity. 


INTRODUCTION  TO  THE  HISTORY  OF  RELIGIONS, 
by  Crawford  Howell  Toy,  Professor  Emeritus  of  Harvard 
University.  (Handbooks  on  the  History  of  Religions.) 
Boston :  Ginn  and  Company,  1913.  Pp.  xix.,  639. 
S3.00. 

Almost  twenty  years  ago  the  first  volume  of  this  very 
valuable  series  of  Handbooks  edited  by  Professor  Morris 
Jastrow  was  published  in  the  United  States.^  The  second^ 
and  third*  volumes  followed  after  brief  intervals;  the  fifth ^ 

^  C/.  pp.  490-530.  It  is  to  be  regretted  that  the  author  here  sometimes 
forgets  that  his  task  is  the  framing  of  an  exposition  by  a  dispassionate 
historian.  Subjective  interpretations,  in  a  book  of  this  sort,  are  not  looked 
for  ;  and  it  can  hardly  be  expected  that  they  will  prove  welcome,  or  really 
helpful,  to  the  majority  of  those  who  consult  it. 

'  Cf.  Edward  W.  Hopkins,  The  Religions  of  India.     Boston,  1895. 

'  Cf.  Morris  Jastrow,  The  Religion  of  Babylonia  and  Assyria.  Boston, 
1898. 

*  Cf.  Pierre  D,  Chantepie  de  la  Saussaye,  The  Religion  of  the  Teutons. 
Boston,  1902. 

°  Cf.  John  P.  Peters,  The  Religion  of  the  Hebrews  :  vide  infra,  p.  299. 

O  2 


196  THE  HISTORY  OF  RELIGIONS 

has  just  been  issued  ;  it  is  its  immediate  predecessor — 
occupying  the  fourth  place  but  really  entitled  to  stand  first 
in  a  strictly  logical  order — that  we  are  now  to  examine.  It 
is  a  useful  book,  and  it  is  bound  to  receive  a  wide  and  verv 
sincere  welcome. 

Dr.  Toy  has  served  an  apprenticeship,  honourable  and 
unusually  prolonged,  that  has  endowed  him  with  special 
qualifications  for  the  preparation  of  this  volume.     The  post 
he   formerly   filled   in   Harvard   University,  and  where  he 
taught  with  authority  for  a  period  of  thirty  years,  was  the 
chair  assigned  to  Hebrew  and  Oriental  Languages.     But  his 
interests  and  his  influence  carried  him  into  other  spheres  as 
well.     Always  keen  as  a  philologist,  his  contributions  to  the 
field  for  which  he  now  stands  sponsor  have  been  of  long 
standing,  invariably  stimulative,  and  often  of  conspicuous 
worth.     Moreover,   it  was  he  who,   in   1891,   secured   the 
establishment   at  Harvard  of   that   academic   Club   which 
ever  since  has  devoted  itself  to  research  in  the  Historv  of 
Religions.    It  was  altogether  fitting  that,  a  couple  of  years 
ago,  this  fact   should   have   been   commemorated   by  the 
presentation  to  its  founder  of  a  notable  tribute  to  which 
reference  will  elsewhere  be  made.^ 

The  writer  sets  out  by  stating  that  '  the  object  of  this 
volume  is  to  describe  the  principal  customs  and  ideas  that 
underlie  all  public  religion.  .  .  .  References  to  the  higher 
religions  are  introduced  for  the  purpose  of  illustrating  lines 
of  progress.'  ^  The  author's  conception  of  his  task  has  of 
course  coloured  his  book  throughout ;  in  the  judgement  of 
many,  it  will  be  deemed  to  have  been  a  handicap.  It  has 
constrained  him  to  include  an  immense  amount  of  matter 
which  belongs  really  to  the  domain  of  Anthropology.^  Thus, 
many  chapters  deal  successively  with  such  topics  as  Early 
Religious  Ceremonies  (used  at  births,  deaths,  burials,  etc.), 
Early  Cults  (associated  with  animals,  plants,  mountains, 
waters,   winds,    etc.),    Totemism   and    Taboo,    Magic    and 

^  C/.  Studies  in  the  History  of  Religions  :  vide  infra,  pp.  310. 

^  Cf.  p.  vii.  3  Yj^^Q  supra,  pp.  3  f.,  and  pp.  179-80. 


TOY,  Introduction  to  the  Histori/  of  Belirjions  197 

Divination,  and  other  themes  of  a  similar  order.  One  finds 
here  another  proof,  if  additional  proofs  were  needed,  that 
the  confines  of  the  History  of  Eeligion — not  less  than  those 
of  Comparative  Eeligion  ^ — are  still  very  imperfectly  de- 
termined. 

In  chapters  i  and  ii,  Dr.  Toy  makes  some  admirable  re- 
marks concerning  the  '  Nature  of  Eeligion '  and  '  The  Soul '. 
Chapter  vi  also,  in  which  he  gives  an  exposition  of  the 
varying  conceptions  of  the  gods  of  all  races — Clan  gods, 
Departmental  gods,  Nature  gods,  the  Great  gods  of  the 
nations  (Egyptian,  Hindu,  Persian,  Chinese,  Japanese, 
Babylonian  and  Assyrian,  Phoenician  and  Arabian,  Hebrew, 
Greek,  and  Eoman) — is  a  veritable  tour  de  force,  and  sum- 
marizes admirably  (with  copious  references  to  authorities) 
the  knowledge  we  at  present  possess  on  this  wide  and  com- 
plex subject.  The  chapter  oil '  Myths  '  ^  classifies  its  material 
under  a  series  of  headings  labelled  respectively  cosmogonic, 
ethnogonic,  sociogonic,  astronomical,  procellar,  and  vege- 
tation groups. 

The  last  three  chapters  are  perhaps  the  best  in  the  book. 
Chapter  ix  deals  with  '  The  Higher  Theistic  Development  ', 
under  which  Polytheism,  Dualism,  Monotheism,  Pantheism, 
and  Nontheistic  Systems  are  successively  expounded. 
Having  shown  that  man's  theistic  conceptions  have  followed 
the  general  line  of  social  development,  and  that  '  there  never 
has  been  a  supernatural  Power  that  has  not  reflected  the 
moral  ideas  of  its  time  and  place  ',^  Dr.  Toy  proceeds  in 
chapter  x  to  deal  with  the  '  Social  Development  of  Eeligion ', 
— its  forms  of  external  worship,  its  sacred  places,  its  sacred 
books,  etc.  Under  the  heading  of  '  Priests  ', — as  also  in  the 
chapter  on  '  Gods  '  already  referred  to,^  in  the  bibliography 
on  Magic  ^  and  Folklore,^  and  often  elsewhere — students  of 
Comparative  Eeligion  will  find  the  conceptions  of  different 
faiths  placed  in  convenient  juxtaposition.     The  volume  ends 

1  Vide  infra,  pp.  330  and  509  f.  ^  Cf.  pp.  359-91. 

3  Cf.  p.  480.  •'  Cf.  chapter  vi.  ^  Cf.  pp.  594-5. 

«  Cf.  pp.  597-9. 


198  THE  HISTORY  OF  RELIGIONS 

with  a  finely    discriminative    chapter  on   '  Scientific    and 
Ethical  Elements  in  Religious  Systems  '. 

The  Analytical  Table  of  Contents,  the  Selected  List  of 
Books  of  Reference,  and  the  Index  deserve  special  commen- 
dation. The  Bibliography  is  full  and  well  up-to-date  ;  ^ 
moreover,  its  material  is  very  competently  classified  ;  but 
the  author,  wishing  to  indicate  the  gradual  jirogress  that 
investigators  have  made  in  the  serious  study  of  religion,  has 
been  led  to  adopt  a  chronological  (instead  of  an  alphabetical) 
order  of  arrangement, — a  method  which  incurs  considerable 
loss  of  time  on  the  part  of  those  who  make  use  of  this  valuable 
addition  to  the  handbook.  An  Index  of  Authors,  covering 
both  the  '  Selected  List  '  and  the  footnotes  with  which  the 
book  abounds,  would  prove  a  most  useful  adjunct.  The 
volume  is  perhaps  a  little  repellent  in  its  tone  and  general 
aspect.  The  subdivision  of  the  text  into  numbered  para- 
graphs, one  thousand  one  hundred  and  seventy-three  in  all, 
may  often  prove  convenient  for  purposes  of  reference,  but  it  is 
needlessly  pedantic  and  precise.  Students  will  hardly  take 
to  this  volume  upon  first  acquaintance  ;  but,  as  a  compen- 
dious Manual  for  classroom  and  library,  it  possesses  qualities 
which  ensure  for  it  a  wide  circulation  and  the  tribute  of  a 
genuine  and  growing  esteem. 


MANUALE  DI  STORIA  DELLE  RELIGIONI,  di  Nicola 
Turchi,  formerly  Professore  di  Rettorica  delle  Scuole 
della  Propaganda  Fide.'^  Torino  :  Fratelli  Bocca,  1912. 
Pp.  xxiv.,  643.     L.  6. 

Still  another  book,  emanating  from  Roman  Catholic 
sources,  is  found  in  Don  Nicola  Turchi's  Manuale.  This  is 
one  of  the  more  bulkv  volumes  in  the  '  Piccola  Biblioteca  di 
Scienze  Moderne' ;   but,  although  so  recently  issued,  it  has 

^  A  few  curious  oversights  and  errors,  notwithstanding,  have  managed  to 
creep  in. 

2  Now  candidate  for  the  post  of  Libero  Docente  di  Storia  delle  Religioni 
in  the  University  of  Rome  :  vide  supra,  p.  57. 


TUKCHI,  Manuale  di  Stona  delle  Religioni  199 

already  been  accorded  a  wide,  sincere,  and  even  grateful 
welcome.  It  is  the  first  pitblication  of  its  type  that  has 
appeared  in  Italy.  Moreover,  it  carries  the  official  impri- 
matur of  the  Koman  Church.  This  fact  somewhat  restricts 
at  times  the  scope  and  outlook  of  the  book.  Neither 
Judaism  nor  Christianity  is  included  in  the  writer's  survey  ;  ^ 
and  this  procedure  is  admittedly  deliberate.^  Nevertheless, 
this  handbook  proves  to  be  a  very  serviceable  one,  and  is 
bound  to  accomplish  useful  and  permanent  results  in  the 
land  of  its  birth.  Many  still  remember  this  author's  well- 
written  Bollettino  di  Storia  delle  Religioni,  which  appeared 
in  the  opening  volume  of  a  now-defunct  Italian  review.^ 
We  shall  hear  from  him  often  again,  if  life  and  health  are 
vouchsafed  him. 

One  cannot  but  admire  the  courage  of  a  youthful  scholar 
who,  in  this  twentieth  century,  deliberately  faces  the  task 
of  writing  independently  a  Manual  of  the  History  of  Re- 
ligions.* The  preliminary  equipment  for  executing  such  a 
feat,  now  more  difficult  to  secure  than  ever,  involves  the  pre- 
paration of  a  lifetime.  Moreover,  the  literature  with  which 
such  an  author  must  make  himself  more  or  less  acquainted 
is  simply  appalling  in  its  bulk  and  multifarious  variety.  Don 
Turchi  does  not  claim  to  be  mor^  than  a  careful  expositor, 
*  un  espositore  diligente,  che  offrisce  ai  lettori  il  risultato 
degli  studi  intorno  ai  vari  punti  della  complessa  materia  '.^ 
Nevertheless,  all  through  his  book,  there  may  be  found 
evidences  of  conspicuous  competency  for  executing  his  task 
in  a  highly  creditable  w^ay.  Another  fact  deserves  to  be 
chronicled.  When  the  author  had  completed  his  work,  but 
before  he  issued  it  to  the  public,  he  submitted  its  successive 
chapters  to  distinguished  Italian  specialists,  and  thus  secured 
their  examination  and  criticism  of  it  in  advance.     Accord- 

^  Vide  supra,  pp.  169,  175,  182,  etc.  ^  Cf.  pp.  x-xi. 

^  Cf.  Rivista  storico-critica  delle  scienze  teologiche,  vol.  i,  pp.  845  f.  Rome, 
1905.     [Ceased  publication  in  1910.] 

*  Cf.  the  similar,  but  maturer,  undertakings  of  Professor  Gedeu  (vide 
supra,  pp.  181  f.),  Professor  Menzies  {vide  supjra,  pp.  187  f.).  Professor 
Moore  {vide  supra,  pp.  188  f.),  etc.  '"  Cf.  p.  xiv. 


200  THE  HISTORY  OF  RELIGIONS 

ingly,  while  shouldering  all  the  burden  himself  and  accepting 
full  responsibility  for  his  conclusions,  he  has  obtained  for  his 
readers  the  full  benefit  of  timely  and  candid  suggestions.  In 
as  far  as  he  was  able  to  do  so,  Don  Turchi  has  made  use  of 
all  available  original  sources.  He  writes  :  '  Questo  io  ho 
cercato  di  fare  con  la  maggiore  oculatezza,  attingendo 
sempre  alia  letteratura  migliore  e  rifacendomi  tutte  le  volte 
che  ho  potuto,  nel  testo  o  nelle  versioni,  alle  fonti ; '  ^  and  the 
necessary  references  to  the  various  treatises  cited  are  added. 
In  particular,  this  Manual  is  greatly  to  be  commended 
because  of  its  Bibliographies.  These  are  given  at  the  end 
of  every  chapter  ;  and  they  embrace,  not  only  the  standard 
authorities,  but  others  which  are  much  less  widely  known. 
Their  value  is  greatly  increased  by  the  editorial  comments 
•which  accompany  them.  The  writer  drops  a  revealing 
remark  when  he  says  that  the  list  makes  no  attempt  to  in- 
clude every  relevant  work,  but  embraces  only  those  publica- 
tions which  '  per  mia  esperienza  personale '  ^  seemed  worthy 
of  mention.  He  adds  that  he  has  selected  and  named  only 
those  volumes  which  possess  sterling  worth,  since  younger 
scholars  ought  not  to  be  troubled  by  an  introduction  to  too 
many  books,  nor  indeed  to  any  authorities  save  the  very 
best. 

The  promise  made  by  Don  Turchi  that  he  will  follow 
up  this  Manual  by  publishing  the  result  of  other  extended 
inquiries  of  a  kindred  character  ^  has  awakened  eager 
expectation  in  the  minds  of  numerous  readers. 

THE  RELIGIONS  OF  THE  WORLD  AND  THE  WORLD- 
RELIGION.  An  Outline  for  Personal  and  Class 
Use,  by  William  Fairfield  Warren,  Professor  of  Religions 
and  Religion  in  Boston  University.  New  York  :  Eaton 
and  Mains,  1911.     Pp.  xiv.,  103.    $1.00. 

This  admirable  little  handbook,  while  rightly  included  in 
the  present  list  of  Manuals,  stands  entirely  apart  from  all 

^  Cf.  p.  XV.  ^  Cf.  p.  xvii. 


WARREN,   World  Religions  and  the  World-Religion      201 

those  which  have  thus  far  been  mentioned.  As  its  sub-title 
suggests,  it  is  intended  chiefly  for  employment  in  the  Class- 
room. It  provides  no  actual  exposition  of  any  of  the  reli- 
gions which  it  enumerates,  but  indicates  rather  the  way 
in  which,  and  the  order  in  which,  such  expositions  may  best 
be  attempted.  It  is  made  up  of  a  series  of  outlines — it  is 
a  mere  framework  or  skeleton  of  the  subject — which  instruc- 
tors (influenced  by  different  ideals)  will  doubtless  utilize  in 
different  ways.  Nevertheless,  it  has  been  prepa:red  by 
a  teacher  whose  annual  courses  of  lectures  in  this  field  date 
from  as  early  as  1873.  This  book  is  emphatically  prac- 
tical, alike  in  its  aim  and  scope.  At  the  back  of  it,  one  finds 
a  number  of  blanks,  prepared  for  the  use  of  students  ;  and 
candidates  are  invited  to  find  answers  to  the  questions 
which  there  confront  them,  and  then  to  pass  on  their  filled- 
up  blanks  (say  once  a  fortnight)  to  their  tutor  or  professor. 
At  the  same  time,  the  book  is  rigidly  scientific  in  its 
method.  Its  general  treatment  of  the  whole  subject  will 
reward  examination  and  study. 

It  must  be  added  that  the  design  of  the  writer  is  governed 
throughout  by  a  consideration  of  capital  importance.  The 
formal  '  Dedication  '  of  the  volume  reveals  the  fact  that 
Professor  Warren — quite  after  the  manner  of  the  late  Pro- 
fessor von  Orelli  ^ — keeps  ever  in  view  the  efficient  equipment 
of  Christian  missionaries  ;  for  he  there  recalls,  in  so  many 
words,  '  my  beloved  former  pupils,  now  labouring  on  every 
continent  to  transfigure  the  Religions  of  the  World  into  the 
one  perfected  and  all-regnant  World-Religion  '.-  Again : 
'  The  standpoint  of  the  present  work  is  frankly  that  of  Chris- 
tian theism.'  ^  In  accordance  with  this  aspect  of  the  author's 
conception  of  his  task, — indicated  with  abundant  clearness 
in  the  main  title  of  his  volume — the  book  ought  perhaps  to 
have  been  added  to  those  which  have  been  placed  under  the 
heading  '  Apologetic  Treatises  '.^ 

Following  upon  a   General  Introduction   (in  which   the 


^  Vide  supra,  p.  192.  ^  Cf.  p.  v. 

Cf.  p.  xii.  *  Vide  infra,  pp.  309  f. 


3 


202  THE  HISTORY  OF  RELIGIONS 

subject-matter  of  the  study  of  religion,  its  auxiliary  sciences, 
its  attractiveness  and  perils,  etc.,  are  duly  indicated),  the 
book  is  divided  into  three  principal  sections.  Part  I  deals 
with  the  religious  phenomena  of  the  world  historicalhj  con- 
sidered, i.e.  the  History  of  Religions.  Part  II  deals  with 
the  religious  phenomena  of  the  world  systematically  con- 
sidered, i.  e.  Comparative  Religion.  Part  III  deals  with  the 
religious  phenomena  of  the  world  j^^ii^osophically  considered, 
i.  e.  the  Philosophy  of  Religion.  It  w^ill  be  seen,  therefore, 
that  the  scope  of  the  book  far  exceeds  the  limits  of  a  mere 
'  avenue  of  approach  '  to  Comparative  Religion  ;  it  embraces 
indeed  that  latter  science  itself,  and  (in  addition)  those  philo- 
sophical discussions  and  criticisms  which  are  essential  to  the 
ultimately  completed  structure  of  the  Science  of  Religion. 
The  abounding  measure  of  its  contents,  however,  only  makes 
the  book  more  valuable  for  the  general  purposes  of  this 
survey.  Within  its  covers,  the  whole  field  of  inquiry  is 
carefully  mapped  out,  its  main  and  subordinate  boundaries 
being  clearly  delineated. 

Returning  to  Part  I,^  which  alone  deals  specifically  with 
the  History  of  Religions,  the  material  accumulated — pre- 
sented purposely  in  the  form  of  a  series  of  sketches — is 
subdivided  under  three  headings,  viz.  (1)  The  History  of 
Particular  Religions,  (2)  The  History  of  Developments 
common  to  several  Particular  Religions,  and  (3)  The  History 
of  Developments  common  to  all  Religions. 

Under  the  first  of  these  subdivisions  are  grouped  (a)  the 
religions  known  to  the  Ancient  World  (viz.  those  of  the 
ancient  Babylonians  and  Assyrians,  of  the  ancient  Egyptians, 
of  the  Phoenicians,  Carthaginians,  Canaanites,  and  pre- 
Islamic  Arabians,  of  the  ancient  Persians  and  Medo-Persians, 
of  the  Pelasgians  and  Greeks,  of  the  Etruscans  and  Romans, 
of  Judaism  and  Christianity)  ;  (h)  the  principal  religions 
known  to  the  Mediaeval  World  (viz.  Zoroastrianism,  the 
religion  of  the  Celtic  Tribes,  the  religion  of  the  Teutonic 
Tribes,  the  religion  of  the  Slavic  Tribes,  the  religion  of  the 

^  Cf.  pp.  21-43. 


WARREN,  World  Beligions  and  the  World-Religion      203 

West  Mongolians,  Judaism,  Christianity,  and  Islam)  ; 
and  (c)  the  principal  religions  brought  to  light  in  Modern 
Times  (viz.  those  of  the  West-Central  and  South  African 
Tribes,  of  the  American  Indians,  of  the  Pacific  Islanders,  of 
the  East  India  Aborigines  and  Hindus,  of  the  aboriginal  and 
present  populations  of  Farther  India  and  of  the  islands  of  the 
Indian  Ocean,  of  China,  Japan,  and  Korea,  and  of  the  North 
and  Central  Asiatic  Nomads.  Also  Judaism,  Christianity, 
and  Islam). 

The  particulars  included  by  Dr.  Warren  under  sub- 
divisions (2)  and  (3)  need  not  be  stated  here.  Nevertheless, 
the  analyses  he  gives  of  these  various  '  Developments  '  have 
evidently  been  framed  very  carefully,  and  at  an  immense 
expenditure  of  pains.  The  history  of  the  rise  and  expansion 
of  numerous  faiths,  their  gradual  absorption  of  (or  by)  sundry 
other  faiths,  the  origin  of  multifarious  rites  and  institutions, 
and  the  rise  and  progress  of  various  practical  religious 
tendencies,  receive  ample  notice  and  examination  in  these 
pages. 

While  each  of  these  helpful  chapters  has  been  compressed 
into  the  briefest  possible  space, — the  Bibliographies  might 
with  advantage  have  been  considerably  expanded — the  book, 
used  with  discrimination,  will  prove  a  real  boon  alike  to 
professors  and  students.  The  volume  contains  the  quintes- 
sence of  wide  experience,  comprehensive  knowledge,  and 
systematic  arrangement.  A  privately-published  '  first  draft ' 
of  this  treatise  appeared  in  1900  ;  one  of  its  Appendices, 
expository  of  '  A  Quest  of  the  Perfect  Religion  ',  was  pub- 
lished as  early  as  1886  ;  but  it  has  been  w^ell  worth  while 
to  re-issue  these  papers  in  their  present  compendious  form. 
Many  a  course  of  lectures  will  no  doubt  be  facilitated  in 
preparation,  and  considerably  enriched  in  contents,  by 
suggestions  obtained  from  this  modest  yet  timely  Manual. 
Dr.  Warren  has  made  many  his  debtors,  both  directly  and 
indirectly,  during  his  long  career  as  academic  '  guide,  philo- 
sopher and  friend  '  ;  this  little  handbook  will  lead  yet  others 
to  hold  him  in  similarly  grateful  regard. 


204  THE  HISTORY  OF  RELIGIONS 


SUPPLEMENTARY  VOLUMES 

ALLGEMEINE  RELIGIONSGESCHICHTE,  von  Alfred  Jere- 
mias.  (Evangelisch-tlieologische  Bibliothek.)  Leipzig  : 
Quelle  unci  Meyer,  [1915  ?].     Pp.  [not  yet  published].     M.  4. 

COLLEZIONE  DI  SCIENZA  DELLE  RELIGIONI.  Roma  : 
Guglielmo  Quadrotta,  1914-  .  In  'progress.  Vol.  i, 
pp.  xvi.,  179  :  L.  5.     Vide  infra,  pp.  460  f. 

RELIGIONSVETENSKAPEN,  af  Edvard  Lehmann.  (Re- 
ligionsvetenskapligt  Bibliotek.)  3  vols.  Stockholm  :  Hugo 
Geber,  1914-        .    In  progress.    Vol.  i,  pp.  200.     Kr.  4. 

(6)  SPECIAL  GROUPS 

Besides  those  General  Manuals  which  survey  the  entire 
world  of  religions,  another  set  of  publications  contributing 
material  most  useful  to  students  of  Comparative  Religion  is 
found  in  volumes  which  supply  an  exposition  of  three  or  Jour 
{or  more)  selected  faiths.  It  may  be  that  the  religions  thus 
grouped  together  flourish  side  by  side,  and  therefore  to  some 
extent  necessarity  act  and  react  upon  one  another.  It  may 
be  that  they  possess  racial  or  philological  or  other  historical 
affinities.  Be  that  as  it  may,  it  seems  fitting  and  convenient 
that  these  religions  should  be  studied  contemporaneously, 
and  that  a  sketch  of  their  history  should  be  presented  within 
the  pages  of  a  single  volume. 

We  shall  now,  accordingly,  direct  attention  to  a  series  of 
books  of  this  type.  Only  a  few  selections  are  made  from 
a  list  of  somewhat  formidable  dimensions,  the  volumes 
named  being  characterized  by  qualities  of  a  distinctively 
scholarly  order.  Each  religion,  in  a  measure,  is  dealt  with 
separately  ;  from  that  point  of  view,  it  might  equally  well 
have  been  included  under  '  Individual  Religions  '.^  But 
each  religion  is  here  estimated,  also,  in  its  relation  to  some 
other  faith  or  faiths. 

^   Vide  infra,  pp.  224  f. 


BLISS,  Religions  of  Modern  Syria  and  Palestine       205 

THE  EELIGIONS  OF  MODEEN  SYEIA  AND  PALES- 
TINE, by  Frederick  Jones  Bliss,  Dean  for  men  in  the 
University  of  Eochester.  (The  Bross  Lectures,  1908.) 
New  York  :  Charles  Scribner's  Sons,  1912.  Pp.  xiv., 
354.    $1.50. 

The  academic  Fomidation  which  has  provided  us  with 
this  admirable  course  of  lectures  is  admittedly  somewhat 
rigid  in  its  theological  outlook.  It  was  created  with  the 
express  purpose  of  calling  forth  '  the  best  efforts  of  the  highest 
talent,  and  the  ripest  scholarship  of  the  world,  to  illustrate 
from  science  or  any  department  of  knowledge,  and  to  demon- 
strate, the  divine  origin  and  authority  of  the  Christian 
Scriptures  '.^  It  frankly  aims  at  the  establishment  of  the 
unquestioned  pre-eminence  of  the  Christian  religion. ^  Never- 
theless, it  has  already  produced  quite  a  little  library  of 
broad-minded  and  helpful  handbooks.  The  Christian  faith 
has  been  interpreted  afresh  from  new  points  of  view,  and 
certain  aspects  of  its  relationship  to  various  other  faiths 
have  carefully  and  accurately  been  delineated.  This  new 
volume  constitutes  a  real  addition  to  a  series  which  has 
become  distinguished  for  its  conspicuous  merits. 

'  The  many  religions  of  Syria  and  Palestine  ',  as  they  exist 
to-day,  is  the  subject  which  Dr.  Bliss  undertakes  to  expound. 
The  theme  was  one  that  stood  in  need  of  competent  treat- 
ment, and  this  volume  was  therefore  emphatically  called  for. 
The  writer,  moreover,  was  peculiarly  well-equipped  for  his 
task.  He  was  born  in  Syria.  He  is  an  accomplished 
archaeologist.  He  is  a  good  linguist.  Long  and  familiar 
intercourse  with  the  inhabitants  of  that  special  portion  of  the 
Turkish  Empire  with  which  he  is  here  concerned,  coupled 
with  a  scholar's  eagerness  to  pursue  and  complete  his  quest, 
has  rendered  his  enterprise  more  than  ordinarily  fruitful. 
He  has  collected  most  of  his  material  at  first-hand  ;  at  the 
same  time,  the  unpublished  note-books  of  the  late  Professor 

^  CJ.  Tnist  Deed.     Chicago,  1890.  «  Vide  infra,  pp.  369  f. 


206  THE  HISTORY  OF  RELIGIONS 

S.  I.  Curtiss  were  placed  at  his  disposal,  and  have  freely  been 
made  use  of,  to  the  manifest  advantage  of  author  and  reader 
alike. 

In  one  respect,  it  must  be  confessed,  the  result  is  a  little 
disappointing.  A  single  volume — and  it  was  within  such 
rigidlv  restrictive  limits  that  the  writer  was  confined — does 
not  afford  sufficient  room  within  which  to  survey  a  region 
at  once  so  wide  and  so  diversified.  Accordingly,  the  Jews, 
the  Druses,  and  two  or  three  other  important  groups  have 
intentionally  been  reserved  for  a  subsequent  treatise. 

Dr.  Bliss  concentrates  attention,  in  his  present  book,  upon 
(a)  the  Eastern  Churches  and  (b)  Islam.  A  closing  chapter 
sketches  with  a  rapid  pen  the  changes  which  are  gradually 
being  wrought  under  the  influence  of  Christian  missions. 
Upon  each  of  the  foregoing  main  topics,  the  information 
supplied  is  abundant,  reliable,  and  not  easily  obtainable 
elsewhere.  Under  the  Eastern  Churches,  the  writer  deals 
successively  with  (1)  The  Holy  Orthodox  or  Greek  Church, 
(•2)  The  Old  Syrian  Church,  (3)  The  Uniates  (being  fragments 
of  various  national  Syrian  Churches  which  recognize  the 
rule  of  the  Pope);  (4)  The  Marionite  Church,  and  (5)  The 
Monasteries  of  Syria  and  Palestine.  Under  Islam,  he  has 
much  to  say  that  is  pertinent  concerning  (1)  Religious 
Observances,  (2)  Religious  Orders,  and  (3)  Social  Customs. 

As  to  the  contact  of  modern  Christian  missionaries  with 
these  varied  earlier  faiths,  suffice  it  to  say  that  the  student 
of  Comparative  Religion  will  find  a  great  deal  of  serviceable 
matter  in  this  terse  and  timely  treatise.  Dr.  Bliss  thinks 
that,  in  so  far  as  Islam  is  concerned,  no  direct  impression  can 
be  said  to  have  been  made  as  yet  by  Christian  teaching, — 
'  except  on  a  very  few  individuals,  converted  at  different 
times  and  places,  and  having  no  coherence  among  them- 
selves.' ^  Although  '  the  spirit  of  Islam  as  it  appears  in  the 
Koran  might  be  said  to  be  moderation  ',2  although  '  forcible 

^  Cf.  p.  314.  Professor  Macdonald  takes  a  more  optimistic  view  :  vide 
infra,  p.  272. 

*  Cf.  David  S.  Margoliouth,  The  Early  Development  of  Mohammedanism, 
p.  62  ;  vide  infra,  pp.  274  f.  .  - 


BLISS,  Religions  of  Modern  Sijria  and  Palestine        207 

conversions  to  Islam  appear  to  be  against  the  express  orders 
of  the  Prophet  '/  and  although  the  letter  of  the  law  which 
the  Sublime  Porte  has  imposed  upon  itself  seems  to  provide 
ample  protection  for  any  one  who  gives  up  his  former  faith, 
Moslems  who  become  Christians  are  practically  compelled  to 
take  to  flight .2  Otherwise,  on  some  trumped-up  charge,  they 
quickly  find  themselves  behind  prison  doors.  Even  their 
own  relatives  frequently  turn  against  them,  and  make  their 
existence  simply  unendurable.  Professor  Margoliouth  admits 
that,  w^hen  we  get  down  to  the  actual  facts,  '  the  thirst  .  .  . 
for  infidel  blood  was  [from  the  outset]  encouraged  rather  than 
suppressed.  Those  who  had  to  deal  with  the  Prophet,  or  his 
immediate  successors  in  Medinah,  had  to  deal  with  an  armed 
camp  .  .  .  and  with  physical  force.' ^ 


LES  RELIGIONS  OEIENTALES  DANS  LE  PAGANISME 
ROMAIN,  par  Franz  Cumont,  formerly  Conservateur 
au  Musee  du  Cinquantenaire,  Bruxelles.  (Conferences 
faites  au  College  de  France  en  1905-1906.)  Paris  : 
Ernest  Leroux,  [2nd  edition],  1909.  Pp.  xxii.,  333. 
Fr.  5. 

These  lectures  were  originally  published  so  long  ago  as 
1907  ;  but  the  recent  appearance  of  an  English  translation  * 
suggests  the  advisability  of  emphasizing  afresh  the  impor- 
tance of  a  work  which  still  retains  the  value  and  stimu- 
lating qualities  it  revealed  when  the  press  first  gave  it  to  the 
world. 

In  the  interval,  a  later  volume  has  come  to  us  from  Dr. 
Cumont 's  pen,  and  one  w^hich  reveals  in  equal  measure  the 
knowledge  and  skill  of  this  distinguished  and  painstaking 
scholar.^      In  it  he  exhibits  a  characteristic  fullness  and 

'  Cf.  ibid.,  p.  132. 

^  Cf.,  on  the  other  hand,  Mr.  Martin's  opinion  :  vide  infra,  p.  216. 
^  Cf.  The  Early  Development  of  Mohammedanism,  pp.  58-9. 
*  Cf.  The  Oriental  Religions  in  Roman  Paganis7n.     Chicago,  1911. 
^  Cf.  Astrology  and  Religion  among  the  Greeks  and  Romans  :    vide  infra,. 
p.  224. 


208  THE  HISTORY  OF  EELIGIOXS 

mastery  of  detail.  He  speaks  with  an  easy  contidenee 
and  authority.  The  ilhistrative  material,  gathered  from 
widely  separated  quarters,  is  wonderfully  rich  and  complete. 
At  once  quickening  our  interest  in  an  abstruse  and  sadly 
neglected  theme,  he  discloses  in  a  series  of  vivid  sketches  how 
the  religions  of  Greece  and  Rome  incurred  a  very  considerable 
debt  to  Oriental  astrology,  how  the  Greeks  in  particular 
improved  upon  their  Babylonian  teachers,  and  how  a  new 
astral  religious  cult  was  gradually  built  up  in  Egypt  and 
Syria.  In  this  latter  volume,  however, — as  in  one  of  his 
earlier  books  ^ — the  investigator  concentrates  attention  for 
the  most  part  upon  one  particular  phase,  one  dominant 
factor,  in  the  evolution  of  religious  conceptions  ;  in  the 
volume  about  to  be  examined,  on  the  other  hand,  the  outlook 
is  immensely  wider,  and  various  centres  of  interest  make 
a  different  and  combined  appeal. 

Dr.  Cumont  furnishes  a  broad  interpretation  of  the  way 
in  which  various  Oriental  faiths  were  introduced  into  the 
Roman  Empire,  how  they  gradually  influenced  the  local 
beliefs  which  they  encountered,  and  how  they  ultimately 
prepared  the  way  for  the  advent  of  Christianity.  The 
narrative  is  unfolded  in  a  rarely  engaging  manner.  Hav- 
ing shown  how  a  welter  of  discredited  religions  had  made 
their  home  in  the  imperial  capital,  and  how  attempts  had 
vainly  been  made  there  to  crush  or  reconcile  various  antago- 
nistic elements  in  the  resulting  spiritual  discord,  he  shows 
how  the  conviction  steadily  grew  that  the  East — which  was 
plainly  able  to  teach  Rome  much  in  matters  of  law,  science, 
art,  literature,  etc. — had  something  also  to  impart  touching 
the  domain  and  significance  of  religious  institutions.  In  his 
fascinating  second  chapter,  he  deals  with  the  topic, '  Why  did 
the  Oriental  Religions  so  rapidly  and  successfully  make  their 
way  ?  '  He  takes  occasion  at  this  point  to  show  wherein  the 
religions  of  the  Orient  differed,  and  differed  essentially,  from 

*  C/.  Les  Mysteres  de  Mithra.  Paris,  1900.  [3rd  edition,  completely  re- 
vised and  brought  up-to-date,  1913.  The  2nd  edition,  1902,  was  translated 
into  English  :   Chicago,  1903.] 


CUMONT,  Religions  dans  le  Paganisme  Rornain  209 

those  of  the  Occident.  They  addressed  themselves  to  the 
senses,  to  the  intelhgence,  and  to  the  conscience  in  a  way 
that  was  entirely  foreign  to  the  official  religion  with  which 
the  Koman  populace  were  familiar.  They  enkindled  the 
hope  of  a  future  hfe.  They  appealed  to  the  worshipper's 
individuality,  and  promised  to  meet  and  satisfy  his  personal 
spiritual  needs.  The  old  Koman  religion  was  cold  and 
formal,  and  it  was  observed  chiefly  in  the  interests  of  the 
State  ;  ^  the  newer  cults  were  instinct  with  life  and  warmth 
and  sympathy.  They  were  rich  in  ceremonial.  The 
Mysteries  they  revered  and  maintained  made  subtle  and 
continual  appeal  to  the  imagination,  and  to  an  innate 
reverence  for  the  realities  of  a  world,  vague  and  unseen,  of 
which  but  little  was  known.  '  Compared  with  the  ancient 
creeds,  they  [the  Oriental  religions]  appear  to  have  offered 
greater  beauty  of  ritual,  greater  truth  of  doctrine,  and  a  far 
superior  morality.  .  .  .  The  emotions  excited  by  these 
religions,  and  the  consolations  offered,  strongly  attracted  the 
women, — who  were  the  most  fervent  and  generous  followers, 
and  most  passionate  propagandists,  of  the  religions  of  Isis 
and  Cybele.'  ^ 

It  was  about  100  b.  c.  that  these  Oriental  religions  began 
to  make  their  influence  felt  within  the  Koman  Empire. 
A  century  later,  Christianity  was  born.  At  first,  it  repre- 
sented a  movement  so  weak  and  despised  that  it  secured 
little  notice,  and  awakened  no  concern.  By  and  by,  how- 
ever, it  incurred  the  enmity  of  many  opponents.  As  it 
increased  in  strength,  its  struggle  with  its  surrounding 
rivals  became  fiercer  and  fiercer,  until  the  final  overthrow  of 
Paganism  (so-called)  occurred  at  the  end  of  the  fourth  cen- 
tury. Chapter  viii,  dealing  with  '  The  Transformation  of 
Koman  Paganism  ',  is  especially  noteworthy.  It  is  unques- 
tionable that,  as  the  strife  progressed,  Christianity  did  not 
disdain  to  adopt  and  adapt  many  of  the  beliefs  which  were 
rife  among  its  opponents  ;  but  Dr.  Cumont  is  careful  to 
show  that  Christianity  did  not  borrow  so  much  as  some 

'   Vide  infra,  p.  213.  '  C/.  p.  44. 

P 


210  THE  HISTOEY  OF  EELIGIONS 

mistakenly  imagine.  *  Des  ressemblances  ',  he  says,  '  ne 
supposent  pas  necessairement  une  imitation,  et  les  simili- 
tudes d'idees  ou  de  pratiques  doivent  souvent  s'expliquer, 
en  dehors  de  tout  emprunt,  par  une  communaute  d'origine. 
.  .  .  Certaines  similitudes,  dont  s'etonnaient  et  s'indignaient 
les  apologistes,  cesseront  de  nous  paraitre  surprenantes 
quand  nous  apercevrons  la  source  lointaine  dont  sont  derives 
les  canaux  qui  se  reunissent  a  Kome  '.^  In  the  end,  however, 
Christianity  triumphed  ;  and  it  triumphed  because  it  was 
the  superior  faith.  '  Christianity  did  not  wake-into-being  the 
religious  sense,  but  it  afforded  that  sense  the  fullest  oppor- 
tunity of  being  satisfied  ;  and  Paganism  fell,  not  because 
it  was  sunken  in  sin  and  vice,  but  because  the  less  perfect 
must  give  place  to  the  more  perfect.  It  had,  by  the  expendi- 
ture of  its  own  strength,  laid  out  the  paths  by  which  it 
advanced  until  it  lost  itself  amid  the  forces  of  Christianity  ; 
and  to  recognize  this  fact  is  not  to  minimize  the  significance 
of  Christianity.  We  are  under  no  necessity  of  painting  the 
heathen  world  unduly  black  ;  the  light  of  the  Evangel 
streams  into  it  brightly  enough  without  this  offset.'  ^ 

It  will  be  apparent,  at  a  glance,  that  Dr.  Cumont's  book 
is  a  veritable  mine  of  wealth  for  the  student  of  Comparative 
Religion.  The  waxing  and  waning  strength  of  various 
faiths,  Christianity  included,  is  delineated  with  a  knowledge 
and  sympathy  of  a  very  rare  order.  The  amount  of 
material  placed  within  reach,  and  framed  in  a  popular 
form,  constitutes  an  invaluable  possession.  This  volume 
recalls  at  points  the  somewhat  similar  treatise  written  by 
Dr.  Glover  ;  ^  but  the  purely  scientific  attitude  of  the  present 
writer  is  the  more  marked  and  persistent  of  the  two.  The 
notes  which  Dr.  Cumont  has  added  in  the  form  of  a  substan- 
tial Appendix  to  his  book  are  admirable,  and  increase  greatly 
the  debt  of  gratitude  which  all  his  readers  owe  him. 

^  C/.  pp.  xiii  and  xviii.     [In  the  English  translation,  pp.  xvii,  f.] 
2  Cf.  Emil  Aust,  Die  Religion  der  Homer,  p.  116.     Miinster  i/W.,  1899. 
^  Cf.  Terrot  R.  Glover,  The  Conflict  of  Religions  in  the  Early  Roman 
Em-ptre.     London,  1909. 


DE  GKOOT,  Religion  in  China  211 

KELIGION  IN  CHINA,  by  Jan  J.  M.  De  Groot,  Professor 
of  Sinology  in  the  University  of  Berlin.  (The  American 
Lectures  on  the  History  of  Keligions,  1910-1911.)  New 
York:  G.  P.  Putnam's  Sons,  1912.  Pp.  xv.,  327. 
.50. 


To  older  scholars,  the  name  of  Dr.  De  Groot  recalls  very 
pleasantly  his  long  association  with  the  University  of  Leiden, 
and  his  diligent  labours  there  as  Professor  of  Ethnography. 
To-day, — and,  until  very  recently.  Professor  Lehmann  ^  and 
Archbishop  Soderblom  ^  were  associated  with  him  in  this 
honour — his  chair  represents  one  of  the  fruits  of  that  new 
departure  in  connexion  with  which  the  study  of  the  History 
of  Eeligions  became  incorporated  in  the  official  curriculum 
of  the  German  Universities.^  At  the  University  of  Berlin, 
he  is  now  quite  at  home  ;  and  a  group  of  ardent  and  ambi- 
tious researchers  have  already  become  enrolled  among  his 
disciples.  All  his  investigations  are  concentrated  upon 
a  single  theme.  Of  the  rehgious  instinct  as  it  manifests 
itself  among  the  Chinese,  he  is  recognized  to  be  one  of  the 
foremost  interpreters.  His  magnum  opus  is  well  known.^ 
More  recently  he  has  published,  on  yet  another  American 
Foundation,  a  valuable  series  of  discussions  covering  largely 
the  same  ground  he  traverses  here.^ 

The  sub-title  of  the  present  volume  at  once  arrests  one's 
attention  :  '  Universism  :  A  Key  to  the  study  of  Taoism  and 
Confucianism.'  Dr.  De  Groot  does  not  indeed  ignore 
Buddhism  ;  but,  inasmuch  as  the  latter  faith  was  an  im- 
portation and  not  an  indigenous  growth,  it  is  relegated  to 
a  subordinate  place.  It  enters  later  as  an  important  element 
into  the  absorbent  religious  life  of  the  Chinese  people  ;  but, 

*  Vide  infra,  pp.  403  f . 

*  Vide  supra,  pp.  193,  194,  and  infra,  pp.  404  f. 

^  Cf.  Jordan,  articles  in  The  Expository  Times,  vol.  xxii,  pp.  198-201,  and 
vol.  xxiv,  pp.  136-9  :  vide  infra,  p.  477. 

*  Cf.  The  Religious  System  of  China.     6  vols.     London,  1892-1910. 

'  Cf.  The  Religion  of  the  Chinese.     (The  Hartford-Lamson  Lectures,  1908.) 
New  York,  1910. 

P  2 


212  THE  HISTOKY  OF  RELIGIONS 

in  so  far  as  the  origins  of  native  beliefs  are  concerned,  Bud- 
dhism may  safely  be  neglected. 

As  all  are  aware,  Dr.  De  Groot  invariably  employs  the 
term '  religion '  (not '  rehgions ')  when  discussing  those  spiritual 
impulses  in  man  which  have  reached  visible  expression  in 
China.  His  theory  is  fascinating  because  of  its  very  sim- 
plicity. '  The  fact  is  \  he  says,  '  that  the  three  religions  ^  are 
three  branches,  growing  from  a  common  stem  that  has 
existed  from  prehistoric  times.  This  stem  is  the  religion 
of  the  Universe,^  its  parts  and  phenomena.  This  Universism, 
as  I  will  henceforth  call  it,  is  the  one  religion  of  China.'  ^ 
Universism,  Professor  De  Groot  maintains,  was  Taoism  in 
its  original  form  ;  '  the  two  terms  are  synonymous  '.*  Its 
origin  is  unknown.  It  had  no  personal  founder  or  founders, 
but  grew  up  as  a  phase  of  animism.  Primitive  religion,  in 
China,  was  really  Nature  Worship,  the  following  of  Tao, 
i.  e.  the  Way  of  the  Universe.  '  In  the  age  of  Han, — two 
centuries  before,  and  two  after,  the  birth  of  Christ — the 
ancient  stem  divided  itself  into  two  branches,  Taoism  and 
Confucianism ;  while,  simultaneously,  Buddhism  was  grafted 
upon  it  '.5  Taoism  thereafter  identified  itself  (ever  more 
and  more)  with  magic,  while  Confucianism  became  largely  a 
ritual  religion.  Ultimately  Confucianism  became  predomi- 
nant as  the  State  Religion  ;  and  it  then  took  very  rigorous 
measures  to  prevent  either  of  its  competitors  from  securing 
any  position  of  paramount  importance.  As  for  Taoism,  it 
was  openly  branded  as  a  poisonous  heresy. 

Professor  De  Groot  says  in  his  Preface  that  the  object  of 
his  book  is  to  present  his  personal  interpretation  of  that 
*  primitive  and  fundamental  element  '  ^  which  underlies 
the  whole  of  Chinese  religion  and  ethics.  No  one  will  wish 
to  deny  the  wealth  of  learning,  supported  by  copious  refer- 
ences to  classic  texts,  upon  which  the  author's  opinions  rest. 
Nevertheless,  when  he  adds  :   '  The  writer  confidently  gives 

^  Cf.  William  E.  Soothill,  The  Three  Religions  of  China :  vide  infra,  pp.  218  f. 

*  That  is,  Taoism. 

3  Cf.  pp.  2-3.  *  Cf.  p.  3.  ^  Cf.  p.  3.  *  Cf.  p.  V. 


DE  GROOT,  Religion  in  China  213 

this  book  as  a  Key  to  the  study  of  Taoism  and  Confucianism  ; 
no  such  Key  has  as  yet  been  offered  \^  he  seems  hkely  in 
some  quarters  to  fail  to  communicate  his  own  strong  con- 
victions to  others.  Some  of  the  details  of  his  theory  are 
bound  to  awaken  objections,  and  students  will  do  well  to 
read  anew  Dr.  Legge's  exposition,  which  has  by  no  means 
been  wholly  superseded.^  Professor  De  Groot  is  inclined  also 
to  lay  undue  stress  upon  his  view — elsewhere  elaborated  ^ — 
that  the  religion  of  China  is  essentially  intolerant.  Does  not 
every  religion  manifest  that  spirit  at  times  ? 

In  his  restricted  description  of  Buddhism,  the  author  ably 
shows  why  its  advent  was  generally  welcomed  ;  it  imparted 
colour  and  feeling  to  existing  types  of  religion,  and  provided 
a  vent  for  the  emotions  which  had  previously  been  either 
ignored  or  smothered.^  It  may  chance,  as  Professor  De 
Groot  believes,  that  it  will  be  by  the  way  of  Buddhism — if 
at  all — that  Christianity  will  yet  become  the  religion  of  the 
iChinese.  The  exact  and  patient  study  of  Buddhism,^  there- 
fore, must  occupy  no  secondary  place  in  the  investigations 
of  those  who  wish  to  understand  the  past  and  present  spiritual 
history  of  the  inhabitants  of  the  Chinese  Empire. 

THE  FIVE  GKEAT  PHILOSOPHIES  OF  LIFE,  by 
William  De  Witt  Hyde,  President  of  Bowdoin  College, 
Brunswick,  Maine.  New  York  :  The  Macmillan  Com- 
pany, 1912.     Pp.  296.     $1.50. 

This  book  is  not  perhaps,  strictly  speaking,  one  that  should 
be  included  in  the  present  list  of  carefully  selected  volumes  ; 
for  it  belongs  to  the  domain  of  Ethics  rather  than  to  a  study 

1  Cf.  p.  vi. 

^  Cf.  James  Legge,  The  Religions  of  China.  London,  1880.  Cf.,  also, 
our  latest  British  book,  viz.  Herbert  A.  Giles,  Confiicianism  and  its  Rivals  : 
vide  infra,  p.  297. 

'  Cf.  Sectarianism  and  Religious  Persecution  in  Chin^i.  2  vols.  Amster- 
dam, 1903-1904.  ^  Vide  supra,  p.  209. 

^  Cf.  Fasuku  Harada,  The  Faith  of  Japan  (vide  infra,  pp.  244  f.) ;  Giuseppe 
de  Lorenzo,  India  e  buddhismo  antico  {vide  infra,  pp.  258  f.) ;  Timothy 
Richard,  The  New  Testament  of  Higher  Buddhism  {vide  infra,  pp.  284  f.) ;  etc. 


214  THE  HISTORY  OF  RELIGIONS 

of  the  History  of  Eeligions.  Nevertheless,  it  should  by  no 
means  be  overlooked  by  students  of  Comparative  Religion. 
It  first  appeared  eleven  years  ago,  when  it  bore  a  different 
title.^  In  the  interval,  it  has  passed  through  several  editions  ; 
and  now,  revised  and  enlarged,  it  is  plainly  destined  to  live 
through  many  a  year  to  come.  Its  author  has  written  much, 
and  he  has  always  written  well ;  ^  but  he  has  seldom  brought 
within  such  narrow  limits  the  pronouncements  of  so  arrest- 
ing and  stimulating  a  volume.  His  pages  are  often  as  chaste 
in  expression  as  they  are  invitingly  terse  and  piquant.  They 
carry  with  them  an  atmosphere  of  American  frankness  and 
directness,  coupled  with  that  insight  which  is  the  reward  of 
adequate  and  genuine  scholarship. 

President  Hyde  points  out  that,  during  the  five  centuries 
separating  Socrates  from  Jesus,  the  ideal  of  life,  entertained 
and  taught  by  representative  and  trusted  teachers,  under- 
went five  conspicuous  changes.  Hence  arose  the  five  philo- 
sophies which  are  now  known  as  Epicureanism,  Stoicism, 
Platonism,  Aristotelianism,  and  Christianity.  These  several 
systems  of  thought — which  are  enumerated,  it  will  be  noted, 
not  chronologically  but  in  the  order  of  their  logical  sequence 
— are  elucidated  in  five  successive  chapters  ;  and  the  special 
interpretation  given  to  each  of  them  is  sufficiently  indi- 
cated in  the  following  successive  chapter-headings,  viz.  The 
Epicurean  Pursuit  of  Pleasure,  Stoic  Self-control  by  Law, 
The  Platonic  Subordination  of  Lower  to  Higher,  The  Aristo- 
telian Sense  of  Proportion,  and  The  Christian  Spirit  of  Love. 
President  Hyde,  though  making  no  attempt  to  disguise  his 
Christian  faith,  is  never  chargeable  with  the  offence  of 
special  pleading.  Possibly  it  is  because  he  is  very  sedulous 
to  avoid  this  charge  that  his  presentation  of  Christianity 
seems  less  hearty  and  effective  than  might  have  been  antici- 
pated. However,  he  finds  good  in  every  one  of  the  philo- 
sophies he  expounds,  and  he  is  generous  and  emphatic  in 
awarding  praise  wherever  praise  is  due. 

^  Cf.  From  Epicurus  to  Christ.     A  Study  in  the  Principles  of  Personality. 
New  York,  1904.  -  Cf.  The  Quest  of  the  Best.     New  York,  1913. 


MARTIN,  Religious  Teachers  of  the  East  215 

GREAT  RELIGIOUS  TEACHERS  OF  THE  EAST,  by 
Alfred  Wilhelm  Martin,  Associate  Leader  of  the  Society 
for  Ethical  Culture  of  New  York.  New  York  :  The 
Macmillan  Company,  1911.     Pp.  x.,  268.     $1.25. 

This  slim  and  unpretentious  book  contains  a  selection  of 
seven  (out  of  a  series  of  twelve)  lectures,  originally  delivered 
as  addresses  at  the  Meeting  House  of  the  Society  for  Ethical 
Culture  in  New  York  during  the  year  in  which  it  was  pub- 
lished. The  topics  with  which  it  deals  are  (1)  The  Sacred 
Books  of  the  East,  (2)  Gotama,  (3)  Zoroaster,  (4)  Confucius 
and  Lao-Tze,  (5)  The  Prophets  of  Israel,  (6)  Jesus,  and 
(7)  Mohammed.^ 

While  claiming  to  be  no  more  than  a  popular  presentation 
of  the  life  and  work  of  the  successive  moral  teachers  whose 
careers  it  seeks  to  expound,  this  volume  may  be  employed 
as  a  very  serviceable  introduction  to  the  History  of  ReHgions. 
Moreover,  it  is  written  by  one  who  quite  plainly  is  not  only 
interested  in,  but  who  is  also  intimately  acquainted  with, 
those  inquiries  which  have  resulted  in  the  creation  of  the 
science  of  Comparative  Religion.^  The  author  is  firmly  con- 
vinced that  it  is  only  by  familiarizing  oneself  with  the  aims 
and  achievements  of  the  world's  chief  spiritual  guides  that 
any  man  can  hope  to  estimate  aright  Jiis  own  religious  beliefs 
and  institutions. 

As  in  President  Hyde's  book,  already  reviewed,^  the  strong 
points  of  rehgions  other  than  the  writer's  own  are  clearly 
and  candidly  explained.  Their  characteristic  weaknesses, 
hkewise,  are  faithfully  and  powerfully  delineated.  There  is 
evidently  no  desire  to  '  take  sides  '  with  any  one  faith  as 
against  the  others.  On  the  contrary,  a  persistent  endeavour 
is  maintained  to  follow,  in  all  cases,  the  dictates  of  the 
strictest  impartiality. 

^  Cf.  Edward  Russell  Bernard,  Great  Moral  Teachers.  London,  1906. 
This  is  a  kindred  book,  made  up  of  eight  lectures  delivered  in  Salisbury 
Cathedral  (1903-4),  and  embodies  a  candid  examination  of  the  teaching  of 
Confucius,  Gotama,  Socrates,  Epictetus,  and  Christ. 

«  Cf.  p.  14.  =*  Vide  supra,  pp.  213  f. 


216  THE  HISTORY  OF  RELIGIONS 

Nevertheless,  the  estimates  of  Jesus  and  Mohammed, 
arrived  at  by  this  author,  are  scarcely  up  to  the  standard 
of  the  other  portraitures  he  has  sketched  for  us.  Like 
Dr.  Hyde,  Mr.  Martin  is  least  successful  in  what  he  writes 
concerning  Christianity.^  Upon  closer  examination,  it  be- 
comes only  too  evident  that  Jesus  is  not  dealt  with  in  a  full 
and  adequate  manner  ;  this  chapter,  indeed,  proves  to  be 
an  unexpected  disappointment  in  a  book  which  elsewhere 
exhibits  in  an  unusual  degree  the  endowments  of  insight  and 
mental  equilibrium.  The  lesser  qualities  in  Christ's  char- 
acter are  specified  and  expounded  in  a  really  admirable  way  ; 
but  those  particulars  in  which  he  so  often  transcended  his 
fellows  are  passed  over,  as  though  (even  granting  that  they 
actually  existed)  they  possessed  no  special  significance.  The 
alleged  sinlessness  of  Christ,  and  his  reputed  resurrection 
from  the  grave — whether  these  doctrines  are  to  be  regarded 
as  valid  or  otherwise — are  dropped  wholly  out  of  view. 
Accordingly,  it  can  scarcely  be  affirmed  that  the  writer's 
attitude  towards  Jesus  is  as  strictly  impartial  as  it  might 
have  been,  and  as  it  certainly  ought  to  have  been.^  On  the 
other  hand,  considerable  rein  has  been  given  to  a  leaning 
that  seeks  to  glorify  the  personality  and  work  of  Mohammed. 
The  author  certainly  goes  too  far  when  he  writes  :  '  Never 
has  it  been  either  the  principle  or  the  practice  of  Islam  to 
convert  people  generally  by  forcible  means.'  ^  On  a  preceding 
page  of  this  survey,*  the  testimony  of  Dr.  Bliss  has  been 
quoted  to  show  that,  whatever  the  legal  theory  may  be,  the 
consequences  of  resisting  Moslem  pressure  in  matters  of 
religion  are  likely  to  be  prompt  and  disastrous.  The  actual 
history  of  Islam  is  the  best  corrective  of  Mr.  Martin's  faulty 
and  misleading  testimony. 

No  doubt  chapter  v  will  receive,  as  it  deserves,  the  careful 
perusal  of  all  who  purchase  this  engaging  little  volume. 
It  is,  on  the  whole,  the  best  chapter  of  the  seven.     It  reveals 

'   Vide  supra,  p.  214. 

^  Cf.,  from  tho  same  pen,  The  Life  of  Jesus  in  the  Light  of  the  Higher 
Criticism.     New  York,  1913. 

3  Cf.  p.  259.  "  Vide  supra,  p.  207. 


MARTIN,  Religious  Teachers  of  the  East  217 

a  grasp  of  the  situation,  and  a  discernment  of  the  meaning 
and  value  of  the  Jewish  Prophets  for  the  whole  History  of 
Eeligions,  which  are  as  rare  as  they  are  penetrative,  stimu- 
lating and  satisfying. 


THE  UNITY  OF  RELIGIONS.  A  Popular  Discussion 
OF  Ancient  and  Modern  Beliefs,  edited  by  John 
Herman  Randall  and  J.  Gardner  Smith.  New  York: 
Thomas  J.  Crowell  and  Company,  1910.  Pp.  x.,  362. 
$1.50. 

One  of  the  opening  pages  of  this  book  discloses,  as  by  a 
flashlight,  its  purpose  and  contents.  It  bears  this  significant 
inscription  :  '  To  the  Bible  School  of  the  Mount  Morris 
Baptist  Church  [New  York  City],  which  stands  for  breadth 
of  thought,  freedom  of  conscience,  and  strength  of  character, 
this  volume  is  dedicated,  in  the  hope  that  it  may  help  men 
and  women  to  be  more  tolerant,  more  generous,  and  more 
kind,  and  that  love  to  God  and  love  to  man  may  be  the  basis 
of  every  true  faith.'  ^ 

The  twenty-two  chapters  which  follow  represent  the  sub- 
stance of  a  series  of  lectures.  The  discussions  are  unfortu- 
nately too  brief  to  do  full  justice  to  their  themes,  and  they 
are  admittedly  popular  in  their  structure  ;  yet  they  are  full 
of  keen  insight  and  are  evidently  the  fruit  of  much  serious 
study.  This  fact  would  have  become  more  manifest  if  a 
good  Index  had  been  added ;  unhappily,  no  register  of  any 
kind  has  been  provided.  These  lectures  were  originally 
'  delivered  on  successive  Sunday  mornings,  during  the  winter 
of  1909-1910  ',2  to  the  members  of  the  Bible  School  to  whom 
they  have  formally  been  dedicated  ;  and  it  is  not  at  all 
surprising  that,  owing  to  the  interest  they  awakened,  they 
attracted  a  large,  representative,  and  responsive  body  of 
hearers. 

The  topics  embraced  within  a  carefully  drawn  up  scheme 

^  Cf.  p.  V.  «  Cf.  V.  vii. 


218  THE  HISTORY  OF  RELIGIONS 

of  study  included  (1)  a  conspectus  of  all  the  ancient  religions, 
and  (2)  the  various  developments  of  the  Christian  rehgion 
under  the  forms  of  Roman  Catholicism,  Greek  Orthodox 
Catholicism,  Protestantism,  Reformed  Judaism,  etc.  The 
Lecturers,  as  multifarious  as  their  themes,  were  drawn  from 
the  ranks  of  outstanding  scholars,  and  included  the  late 
Professor  George  W.  Knox,  Professor  A.  V.  WilUams  Jack- 
son, President  Francis  Brown,  Professor  W.  Adams  Brown, 
Professor  Arthur  C.  McGiffert,  Rabbi  Rudolph  Grossman, 
Rabbi  Joseph  Silverman,  Mr.  Alfred  W.  Martin,^  etc.  The 
series  appropriately  opens  with  a  sketch  of  '  The  Beginnings 
of  Religion ',  and  closes  with  a  forecast  of  '  The  Religion  of 
the  Future '. 

The  general  utility  of  this  book,  considered  in  itself,  can 
scarcely  be  over-estimated.  It  meets  a  current  demand, 
and  it  meets  it  exceedingly  well.  Moreover,  it  distinctly 
stimulates  that  demand.  At  the  same  time,  it  is  bound  to 
create  a  conscious  and  strong  desire  that  skilled  and  prac- 
tised hands,  competent  for  the  task,  shall  now  undertake 
the  formulation  of  an  effective  comparison  of  these  rehgions, 
— a  comparison  at  once  comprehensive,  systematic,  and 
searching — by  which  means  their  respective  '  values  '  shall 
authoritatively  be  determined,  exhibited,  and  confirmed. 


THE  THREE  RELIGIONS  OF  CHINA,  by  William  Edward 
Soothill,  President-Elect  of  the  proposed  Central-China 
University.  (Edinburgh  Missionary  Continuation  Lec- 
tures, delivered  during  the  Board  of  Study's  Vacation 
Course  for  Missionary  Training,  Oxford,  1912.)  London: 
Hodder  and  Stoughton,  1913.     Pp.  xii.,  324.     6s. 

Although  not  a  few  British  scholars  have  already  traversed 
the  ground  covered  by  this  book,^  no  apology  need  be  made 
for  its  appearance.     It  is  marred  unfortunately  by  occasional 

*  Vide  supra,  pp.  215  f. 

*  Cf.  Joseph  Edkins,  Religion  in  China.     London,  1878  ;  James  Legge, 


SOOTHILL,  The  Three  Religions  of  China  219 

evidences  of  haste,  but  it  reveals  a  definite  purpose  of  its 
own.  While  admittedly  popular  and  practical^  in  its  appeal, 
— '  the  Lectures  were  prepared  for  students  designated  for 
work  in  China,  and  are  therefore  meant  as  an  introduction 
to  the  three  recognized  religions  of  that  country  '  ^ — this 
treatise  will  be  found  to  be  thoroughly  up-to-date,  and  fully 
informed  touching  the  latest  research  in  the  wide  field  with 
which  it  deals.  Accordingly,  the  author's  hope  is  quite 
likely  to  be  realized,  viz.  that  this  book,  while  of  special 
value  to  beginners,  may  also  prove  a  useful  '  guide  to  those 
who  are  further  advanced,  and  especially  an  incentive  to 
a  fuller  inquiry  than  has  hitherto  been  possible  '.^ 

Following  upon  a  comprehensive  and  very  serviceable 
Introduction,  the  next  three  chapters  are  allotted  succes- 
sively to  Confucianism,  Taoism,  and  Buddhism.  The  expo- 
sition will  be  found  to  follow  lines  and  to  lead  to  conclusions 
somewhat  different  from  those  favoured  by  Professor  De 
Groot,  the  foremost  expert  interpreter  of  these  ancient  faiths.* 
President  Soothill  holds  that  Professor  De  Groot,  '  in  his 
presentation  of  the  religions  of  the  Chinese,  has  emphasized 
only  one  side  of  the  evidence,  and  painted  the  stream  as 
"  dank  and  foul  in  its  marshy  cowl",  while  faihng  to  show 
that  nevertheless  there  is  a  living  current  there  all  the  time  '.^ 
But  President  Soothill  reaffirms,  quite  as  strongly  as  Dr.  De 
Groot,  that  the  religion  of  that  land  springs  from  a  primitive 
and  prehistoric  animism.  He  also  insists  that  '  Confucius, 
Laocius  and  Buddha  adopted  and  modified  rehgious  systems 
already  ancient ;  they  were  reformers  [not  originators]  of 
religion  ;  and  each  of  them  stands  for  one  side,  and  one  side 
only,  of  those  religions.  In  each  case,  they  only  partially 
succeeded  in  bringing  about  the  reforms  they  desired.     The 

The  Religions  of  China.     London,  1880  ;    and,  quite  recently,  John  Ross, 
The  Original  Religion  of  China.     Edinburgh,  1909. 

^  Reasons  might  easily  be  advanced  in  favour  of  placing  this  volume  under 
the  heading  of  Apologetic  Treatises  :  vide  infra,  pp.  369  f. 

*  Cf.  p.  vii.  ^  Cf.  p.  vii. 

*  Vide  supra,  pp.  211  f. 
»  Cf.  p.  14. 


220  THE  HISTORY  OF  RELIGIONS     . 

old  native  beliefs  and  practices  refused  to  be  shaken  off; 
and,  while  the  people  adopted  the  name  of  the  reformer,  and 
many  of  his  ideas  became  common  property,  in  reality  these 
were  superimposed  upon  the  old  beliefs  and  practices  rather 
than  substituted  for  them  '.^  In  the  end,  however,  an 
appreciable  and  important  advance  was  accomplished  by 
each  of  these  religious  pioneers. 

Chapters  v  to  x  inclusive,  constituting  the  main  content 
of  the  book,  deal  with  topics  belonging  to  Comparative 
Theology, — such  as  the  idea  of  God,  man's  relationship  to 
God,  moral  ideals,  sin  and  its  consequences,  cosmology, 
eschatology,  etc.  The  sketches  supplied  under  these  head- 
ings are  penetrative  and  timely.  The  two  remaining  chapters 
are  allotted  respectively  to  Public  Religion  (the  official  Cult), 
and  Private  Religion. 

There  is  something  in  the  tone  and  spirit  of  President 
Soothill's  volume  which  is  distinctly  attractive  and  un- 
usually full  of  promise.  Formerly  (for  thirty  years)  an 
aggressive  Christian  missionary  in  China,  and  ultimately 
appointed  Principal  of  the  Shansi  Imperial  University,  the 
writer  is  thoroughly  at  home  with  his  subject.  He  knows 
intimately  the  Empire,  its  people,  its  sacred  classics,  and  its 
spiritual  ideals  and  aspirations.  Then  hear  what  he  says  : 
'  There  may  be  times  when  condemnation — and  even  ridicule 
and  scorn — are  justifiable  as  means  of  calling  attention  to, 
and  destroying  the  foolish  excesses  of,  religious  superstition  ; 
but  ...  a  more  effective  method  for  establishing  and  ad- 
vancing the  cause  of  right  rehgion  is  to  lay  hold  of  the  ex- 
cellent material  which  the  sages  and  scholars  of  China  have, 
through  generations  of  faithful  toil,  so  arduously  gathered 
together.'  ^  In  a  word.  President  Soothill  is  symjmthetic  as 
well  as  discriminative  ;  and  therein  lies  the  supreme  hope  of 
effective  missionary  propaganda,  not  in  China  only,  but  in 
all  the  non-Christian  countries  of  the  world.  Tliis  wiser 
conception  of  the  way  in  which  every  new  religion  ought  to 
be  preached  is  now  rapidly  spreading  on  every  hand. 

'  Cf.  pp.  8-9.  ^  Cf.  p.  15. 


UNDERWOOD,  The  Religions  of  Eastern  Asia         221 

THE  EELIGIONS  OF  EASTERN  ASIA,  by  Horace  Grant 
Underwood,  American  Missionary  in  Seoul,  Korea. 
(The  Charles  F.  Deems  Lectureship,  1909.)  New  York  : 
The  Macmillan  Company,  1910.     Pp.  ix.,  267.     S1.50. 

Dr.  Underwood  has  long  been  recognized  as  an  authority 
upon  all  questions  pertaining  to  the  religious  life  of  Korea. 
His  opinions  are  influenced,  no  doubt,  by  his  experiences  and 
aims  as  a  Christian  missionary  ;  it  is  not  possible  that  he 
should  wholly  disassociate  himself  from  feelings  and  com- 
pulsions which  are  the  inevitable  consequences  of  his  calling. 
Nevertheless,  as  a  teacher  and  author,  he  has  shown  himself 
to  be  a  man  of  excellent  practical  judgement.  His  acquain- 
tance with  the  East  generally  is  intimate  as  well  as  extensive, 
and  it  has  been  gained  at  first  hand  during  a  long  series  of 
years.  He  speaks  with  frankness  and  freedom,  and  he  writes 
with  a  rapid  and  incisive  pen.  If  one  cannot  always  endorse 
his  fearlessly  uttered  conclusions, — his  opinion,  for  example, 
that  a  pure  monotheism  was  an  outstanding  feature  of  the 
faith  of  the  Orient  in  primitive  times,^ — ^it  is  ever  a  refresh- 
ing experience  to  encounter  a  thinker  who  knows  his  own 
mind,  and  who  is  not  afraid  to  declare  and  vigorously 
support  his  convictions.  Dr.  Underwood  is  never  concerned 
because  his  vote  may  link  him  with  the  minority. 

The  religions  elucidated  in  this  volume  are  five  in  number. 
The  countries  surveyed  are  China,  Japan,  and  Korea  ;  and 
the  religions  associated  respectively  with  these  three  lands 
are,  of  course,  Taoism,  Shintoism,  and  Shamanism.  Accord- 
ingly, in  the  three  opening  lectures,  attention  is  concentrated 
successively  upon  these  ancient  faiths.  Thereafter,  other 
two  religions — Confucianism  and  Buddhism,  each  of  which 
is  found  to  exist  in  force  in  all  three  of  the  countries  named — 
are  singled  out  for  discussion  and  scrutiny.  It  is  important 
to  remark  that  Dr.  Underwood's  estimate  of  Buddhism  is 
very  different  from  that  of  Dr.  De  Groot,  already  referred  to.^ 
The  former  entertains  an  unmistakable  dislike  and  distrust 

^  Cf.  p.  234.  2  Vide  supra,  pp.  211  f. 


222  THE  HISTORY  OF  RELIGIONS 

of  Buddhism,  whereas  the  latter  sees  in  it  the  chief  hope 
and  a  possible  ally  of  Christianity.  For  some  reason,  Dr. 
Underwood  is  distinctly  unfair  in  his  criticisms.  He  does 
not  hesitate  to  declare  that  the  religion  of  Gotama  is  '  like 
the  many-armed  devil-fish — enveloping,  embracing,  and  (in 
the  end)  digesting  and  annihilating  all  that  it  can  grasp. . .  . 
The  great  factor  in  the  rapid  development  of  Buddhism  has 
been  the  chameleon-like  nature  of  this  system,  which  appears 
almost  involuntarily  to  change  its  colour  to  suit  the  time  and 
place  in  which  it  finds  itself  '.^ 

The  sixth  and  final  lecture  is  entitled  '  A  Comparison  of  the 
foregoing  Theisms  with  that  of  the  Old  and  New  Testaments  '. 
To  it  the  student  of  Comparative  Religion  naturally  turns 
with  special  eagerness  ;  but,  it  must  frankly  be  said,  he  will 
fail  to  find  there  any  evidence  of  a  thorough  or  satisfactory 
analysis.  On  the  contrary,  he  will  soon  get  the  impression 
that  the  issue  is  a  foregone  conclusion.^  The  phraseology 
is  not  discriminative  or  evenly  balanced,  and  the  reader  is 
liable  (unless  constantly  upon  his  guard)  to  be  misdirected 
and  misled.  If  there  is  a  genuine  risk,  as  Dr.  Underwood 
points  out,  that  '  those  who,  seeing  signs  of  an  evolution  in 
nature  (and  tracing  also  a  sort  of  evolution  in  revelation) 
think  it  necessarily  follows  that  there  has  been  a  similar 
evolution  in  the  development  of  all  religions,  and  (starting 
out  with  this  preconceived  conviction)  they  attempt  to 
prove  .  .  .  that  there  has  been  a  steady  upward  tendency 
which  finally  results  in  the  highest  form  of  theism  ',^  he  ought 
to  have  remembered  that  there  is  also  the  kindred  risk  that, 
starting  out  with  a  preconceived  counter-conviction,  the 
evidences  of  an  actual  evolution  may  illegitimately  be  ex- 
plained away.  Holding  persistently  to  the  view  that  the 
earliest  type  of  worship  was  monotheistic,*  and  that  from 
this  lofty  standard  man  has  invariably — save  '  where  there 
has  been  a  God  speaking  to  man,  and  giving  a  direct  revela- 
tion of  Himself  '  ^ — tended  to  fall  away,  Dr.  Underwood  has 

^  C/.  p.  193.  2  y^-^g  i^^j^^^  pp^  369  f  3  (jf^  pp^  231-2. 

*  Vide  supra,  p.  221,  and  infra,  pp.  396-7.      Vide  infra,  also,  ]")p.  231-2. 
''  Cf.  p.  233  :  c/.  also  p.  246. 


UNDERWOOD,  The  Religions  of  Eastern  Asia         223 

failed  to  discern  that  his  whole  outlook  is  in  danger  of  being 
disastrously  circumscribed.  No  one  denies  that  arguments 
can  be  framed  which  lend  support  to  this  interpretation  of 
religious  history  and  of  the  religious  consciousness  in  man  ; 
and  Dr.  Underwood  marshals  these  arguments  with  energy 
and  skill.  He  does  not  hesitate  to  declare  that  '  sooner  or 
later,  the  world  will  learn  that  rehgion  is  not  a  creature  of 
civihzation,  nor  of  evolution  worked  out  by  a  gradually 
developing  animal,  but  a  matter  of  inspiration,  and  that 
"  not  of  yourselves,  it  is  the  gift  of  God  "  '.^  Yet  it  ought 
not  to  be  supposed  that  the  evolutionary  exposition  of  the 
History  of  Keligions  is,  in  point  of  fact,  the  unsubstantial 
structure  which  Dr.  Underwood  imagines.  In  that  case,  it 
would  never  have  gained  the  adherence  of  those  who  to-day 
conscientiously  defend  it,  and  who  unquestionably  include 
among  their  number  the  foremost  exponents  and  promoters 
of  the  modern  Science  of  Religion. 


SUPPLEMENTARY  VOLUMES 

THE    ENVIRONMENT    OF    EARLY    CHRISTIANITY,    by 

Samuel  Angus.     (Studies  in   Theology.)     London :    Duck- 
worth and  Company,  1914.     Pp  xi.,  240.     2s.  Qd. 

LES  RELIGIONS  DE  L'INDE,  par  Auguste  Earth.  (The  first 
volume  of  a  collection  of  the  CEuvres  d^  Auguste  Barth.  Com- 
plete in  4  vols.)  Paris  :  Ernest  Leroux,  [5th  edition],  1914. 
(Popular  re-issue,  5th  edition,  in  English.  London,  1914.) 
Pp.  xii.,  412.  Fr.  10.  [Volume  ii  is  ready  :  vols,  iii  and  iv 
are  nearly  ready.] 

THE  EVOLUTION  OF  EARLY  CHRISTIANITY.  A  Genetic 
Study  of  First  Century  Christianity  in  Relation  to 
ITS  Religious  Environment,  by  Shirley  Jackson  Case. 
Chicago  :    The  University  of  Chicago  Press,  1914.     Pp.  ix., 

385.     $2.00. 

'  Cf.  p.  236. 


224  THE  HISTORY  OF  RELIGIONS 

LES  PROPHETES  D'ISRAEL  ET  LES  RELIGIONS  DE 
L'ORIENT.  EssAi  sur  les  origines  du  monotheisme 
UNiVERSALiSTEj  par  Antonin  Causse.  Paris  :  Emile  Nourry* 
1913.     Pp.  330.     Fr.  7.50. 

LES  GRANDES  RELIGIONS  DE  L'ORIENT.  JStude  popu- 
LAiRE  DE  CRITIQUE  RELiGiEUSE,  par  Maurice  Charvoz. 
Lugano  :  Gasa  Editrice  del  Cwnohium,  1914.  Pp.  36. 
60c. 

ASTROLOGY  AND  RELIGION  AMONG  THE  GREEKS  AND 
ROMANS,  by  Franz  Cumont.  (The  American  Lectures  on 
the  History  of  Religions,  1911-1912.)  New  York  :  G.  P.  Put- 
nam's Sons,  1912.     Pp.  xxvii.,  208.     $1.50. 

L'IMPERO  ROMANO  E IL  ORISTIANESIMO,  Alfonso  Manaresi. 
Torino  :  Fratelli  Bocca,  1913.    Pp.  600.    L.  12. 

ANCIENT  INDIA.  From  the  Earliest  Times  to  the  First 
Century  a.  d.,  by  Edward  James  Rapson,  Cambridge  : 
The  University  Press,  1914.     Pp.  viii.,  200.     3s. 

THE  RELIGIONS  OF  ANTIQUITY,  by  Charles  Newton  Scott. 
London  :  Smith,  Elder  and  Company,  [3rd  edition],  1914. 
Pp.  ix.,  209.     2s. 

LES  CULTES  ORIENTAUX,  par  Jules  Toutain.  (The  second 
volume  of  Les  Cultes  fdiens  dans  VEmpire  romain,  1907-  . 
In 'progress.)     Paris:  Ernest  Leroux,  1911.     Pp.270.     Fr.  6. 

(c)  INDIVIDUAL  RELIGIONS 

In  addition  to  the  valuable  aid  which  the  student  of  Com- 
parative Religion  derives  from  General  Manuals  ^  and  from 
scholarly  expositions  of  Special  Groups  of  Religions,^  atten- 
tion must  next  be  directed  to  the  high  service  rendered  to 
him  by  competent  interpretations  of  selected  individual  faiths » 
A  catalogue  of  volumes  of  this  type,  published  during  the 
past  four  years,  remains — even  after  deliberate  curtailment 
— a  fairly  long  list.  At  the  same  time,  that  fact  supplies 
a  singularly  gratifying  proof  of  the  activity,  acumen  and 

^  Vide  supra,  pp.  168  f.  ^   Vide  supra,  pp.  204  f. 


INDIVIDUAL  RELIGIONS  225 

persistency  of  recent  historical  research  within  the  domain 
of  rehgion. 

Comparatively  few  scholars  to-day  are  willing  to  face  the 
labour  of  wTiting  a  '  Manual '  of  the  History  of  Religions. 
It  is  quite  true  that  Professor  Moore  ^  and  Don  Turchi  '^ 
have  not  been  deterred,  notwithstanding  the  risks  involved, 
from  making  such  an  experiment ;  and  they  have  conspicu- 
ously won  success  where  many  others  have  failed.  But 
recent  advances  in  the  study  of  the  History  of  Religions  have 
been  so  rapid,  and  the  literature  of  each  faith  (viewed  wholly 
by  itself)  has  become  so  extensive — and  often  so  complicated 
and  perplexing — that  Professor  Chantepie  de  la  Saussaye^ 
and  others  strongly  discourage  any  proposal  by  individual 
writers,  however  learned  and  skilful,  to  undertake  this 
exacting  task.  The  tendency  to-day,  on  the  contrary,  is  to 
carry  the  process  of  specialization  a  stage  further.  It  is 
becoming  the  custom  for  a  modern  scholar  to  concentrate 
his  investigations,  not  merely  upon  a  single  religion,  but 
<quite  frequently  upon  some  deliberately-selected  '  phase  ' 
or  '  aspect '  of  that  religion.  In  the  following  series  of 
reviews,  many  illustrations  of  this  latest  attitude  of  research 
will  be  found  often  to  recur.^ 


ROMAN  STOICISM.     The  History  of  the  Stoic  Philo- 
sophy, WITH  SPECIAL  REFERENCE  TO  ITS  DEVELOPMENT 

WITHIN  THE  Roman  Empire,  by  Edward  Vernon  Arnold, 
Professor  of  Latin  in  the  University  College  of  North 
Wales.  Cambridge:  The  University  Press,  1911.  Pp.xi., 
468.     105.  6^^. 

Is  Stoicism,  strictly  speaking,  a  religion  ?  Probably  it  is 
associated  in  most  men's  minds  with  a  certain  type  of  philo- 
sophy, either  Greek  or  Roman,  But  it  is  emphatically  a 
religious  philosophy.     It  recognizes  a  God  who,  notwith- 

^  Vide  supra,  pp.  188  f.  ^  Vide  supra,  pp.  198  f. 

^  Vide  supra,  p.  188. 

^  Vide  infra,  pp.  235  f.,  254  f.,  270  f.,  274  f.,  275  f.,  etc. 

Q 


226  THE  HISTORY  OF  RELIGIONS 

standing  all  inherited  pantheistic  conceptions,  is  the  con- 
trolling and  unifying  force  which  transcends  and  underlies 
everything  that  exists.  Submission  to  the  divine  will  may 
be  said  to  have  been  the  real  kernel  of  Stoicism.  Within 
recent  years,  much  acute  criticism  has  been  applied  to  the 
study  of  this  faith  ;  ^  and  this  revival  of  interest  in  its  origin 
and  meaning  has  been  rewarded  by  our  securing  a  firmer 
grasp  upon  the  principles  that  ultimately  explain  it. 

Concerning  the  introduction  of  Greek  Stoicism  into  Eome, 
Dr.  Fowler  writes  instructively  in  a  work  which  will  be 
noticed  in  a  moment. ^  '  Destitute  as  the  Eoman  was  both  in 
regard  to  God  and  to  Duty,  he  found  in  Stoicism  an  explana- 
tion of  man's  place  in  the  universe, — an  exj^lanation  relating 
him  directly  to  the  Power  manifesting  itself  therein,  and  de- 
riving from  that  relation  a  binding  principle  of  conduct  and 
duty.  This  should  make  the  religious  character  of  Stoicism 
at  once  apparent  '.^  Mr.  Lecky  also  adduces  testimony 
that  Stoicism  '  became  the  true  religion  of  the  educated 
classes.  It  furnished  the  principles  of  virtue,  coloured  the 
noblest  literature  of  the  time,  and  guided  all  the  develop- 
ments of  moral  enthusiasm  '.^ 

Dr.  Arnold  restricts  his  survey  to  a  delineation  of  Roman 
Stoicism.  The  account  he  gives  of  it  is  in  an  eminent 
degree  scholarly  and  exhaustive,  but  it  is  also  well  adapted  to 
the  needs  of  the  ordinary  reader.  The  substance  of  these 
lectures,  originally  intended  for  classical  students  who  were 
candidates  for  Honours  in  the  Universit}^,  was  recast — and 
purposely  popularized — before  being  thrown  into  its  present 
printed  form. 

The  writer — with  Stein,  Schmekel,  Pearson,  Hicks,  and 
others — is  disposed  to  accord  a  higher  rank  to  Stoicism  than 
Zeller  and  his  immediate  disciples  were  prepared  to  con- 
cede to  it ;  he  regards  Stoicism,  '  shortly  expressed,  as  the 

^  Cf.  Edwyn  Bevan,  Stoics  and  Sceptics  :  vide  infra,  p.  296. 

^  Cf.  W.  Warde  Fowler,  The  Religious  Experience  of  the  Roman  People : 
vide  infra,  pp.  237  f.  »  Cf.  ibid.,  p.  362. 

*  Cf.  William  E.  H.  Lecky,  History  of  European  Morals,  vol.  i,  p.  225.. 
2  vols.     London,  18C9.     [Xew  edition,  1911.] 


ARNOLD,  Roman  Stoicism  227 

bridge  between  ancient  and  modern  philosophical  thought  '.^ 
Students  of  Comparative  Keligion  will  find  in  the  opening 
and  closing  chapters  of  the  book  the  material  which  is  likely 
to  make,  to  thein,  the  strongest  and  most  fruitful  appeal.^ 
The  initial  chapter  is  entitled  '  The  World-Religions  '.  The 
writer  can  do  no  more,  of  course,  than  present  the  barest 
sketch  of  his  subject.  Tracing  the  origins  of  Stoicism,  he 
passes  under  chronological  review  Chaldaism,  Persism  ('  the 
teaching  of  Zarathustra,  as  it  affected  the  Greek  and  Latin 
world  '),  and  Buddhism.  By  this  pathway  he  arrives  at 
length  at  Stoicism,  of  w^hich  he  records  his  opinion  that, 
while  it  is  '  in  the  first  instance  a  philosophy  .  .  .  the  philo- 
sophy which  appealed  most  successfully  to  the  judgement 
of  men  who  played  a  leading  part  in  the  Roman  world  .  .  . 
as  its  acceptance  becomes  more  general,  it  begins  to  assume 
all  the  features  of  a  religion  '  ^  .  .  .  'Its  teachers  are 
actively  engaged  in  propagating  its  doctrines  and  guiding 
its  disciples.  Stoicism  has,  in  short,  the  inward  and  out- 
ward characteristics  of  the  other  great  movements  we 
have  described,  and  may  claim  without  presumption  to  be 
reckoned  amongst  the  world-religions  '.^  The  influence  of 
Stoicism  on  both  Judaism  and  Christianity  are  then  briefly 
described. 

The  final  chapter  is  labelled  '  The  Stoic  Strain  in  Chris- 
tianity ',  and  constitutes  a  most  interesting  study.  In  one 
of  his  earlier  pages,  the  author  declares  that,  while  Stoicism 
'  came  into  sharp  conflict  with  Christianity  on  matters  of 
outward  observance,  .  .  .  from  Stoic  homes  were  drawn  the 
most  intelligent  advocates  of  the  newer  faith  '.^  Following 
up  this  remark.  Professor  Arnold  proceeds  to  deal  with  the 
question  of  Christian  origins.  He  begins  with  St.  Paul's 
address  on  Mars  Hill,  wherein  a  quotation  is  made  by  the 
Apostle  from  the  well-known  Stoic  poet  Aratus  ;  and  there- 
after he  analyses,  step  by  step,  St.  Paul's  distinctive  teaching. 

^  Cf.  p.  vii. 

^  Chapter  x,  also,  is  devoted  expressly  to  '  Religion  '. 

3  Cf.  pp.  2-3.  '  Cf.  p.  17.  5  Cf.  p.  20. 

Q  2 


228  THE  HISTORY  OF  RELIGIONS 

Not  all  scholars  will  concede  that  the  measure  of  influence 
which  St.  Paul  derived  from  Stoicism  was  as  great  as  the 
author  believes.  Dr.  Arnold  affirms  that  the  Apostle  '  is 
steeped  in  Stoic  ways  of  thinking,  which  are  continually 
asserting  themselves  in  his  teaching  without  being  formally 
recognized  by  him  as  such  '.^  Or  again :  '  Stoicism  is  some- 
thing more  than . . .  part  of  "  the  preparation  of  the  Gospel  "  ; 
it  may  rather  be  regarded  as  forming  an  integral  part  of 
the  Christian  message.  . .  .  The  study  of  Stoicism  is  essential 
to  the  full  understanding  of  the  Christian  religion  '.^  At 
the  same  time,  Dr.  Arnold  has  rightly  drawn  attention  to  an 
element  in  the  Apostle's  thought,  and  in  his  public  teaching, 
which  the  majority  of  scholars — theologians  and  non- 
theologians  alike — strangely  overlook.  In  declaring  this 
verdict,  the  writer  is  supported  by  Dr.  Rendall, — who 
declares  that  Stoicism,  when  '  dying,  bequeathed  no  small 
part  of  its  disciplines,  its  dogmas,  and  its  phraseology  to  the 
Christianity  by  which  it  was  ingathered  '.^ 

An  admirable  Bibliography,  a  good  General  Index,  and 
a  Greek  Index,  bring  to  a  close  a  very  able  and  suggestive 
volume. 


DEVELOPMENT  OF  RELIGION  AND  THOUGHT  IN 
ANCIENT  EGYPT,  by  James  Henry  Breasted,  Pro- 
fessor of  Egyptology  and  Oriental  History  in  the 
University  of  Chicago.  (The  Morse  Lectures,  New 
York,  1912.)  New  York  :  Charles  Scribner's  Sons,  1912. 
Pp.  xix.,  379.     SI  .50. 

Professor  Breasted,  as  every  one  who  knows  him  is  aware, 
is  pecuharly  well-fitted  to  undertake  the  task  to  which  he 
here  addresses  himself.  He  knows  Egypt  well,  and  our 
acquaintance  with  its  ancient  monuments  and  literature 

'  Cf.  p.  414.  2  Cf.  p.  435. 

'  Cf.  Gerald  H.  Rendall,  Marcus  Aurelius  Antoninus  to  Himself,  p.  xv. 
London,  1898. 


BREASTED,  Religion  in  Ancient  Egijp  229 

owes  much  to  his  laborious  researches.^  Moreover,  he  pos- 
sesses in  an  enviable  degree  the  gift  of  effective  popular 
exposition.^ 

The  substance  of  this  book  was  utilized,  in  the  first  in- 
stance, to  enkindle  among  the  students  of  Union  Theological 
Seminary,  New  York,  a  keener  and  more  intelligent  interest 
in  a  great  and  timely  subject.  This  circumstance  explains, 
incidentally,  some  of  the  notable  defects  of  the  volume, 
e.  g.,  the  omissions  which  cannot  fail  to  surprise  one.  No 
reference  is  made  to  the  importance  and  significance  of 
Sacrifice.  Again,  '  the  problem  of  origins — like  that  of  the 
sacred  animals,  so  prominent  in  Egypt  '  ^ — has  been  omitted. 
But  if  a  great  variety  of  perplexities,  inseparable  from 
a  study  of  Egyptian  religion,  remain  practically  untouched, 
it  must  not  be  forgotten  that  many  of  these  questions  are 
still  unsolved.  The  author's  continual  handicap,  however, 
lay  in  the  conditions  under  which  he  had  to  write.  To 
adopt  his  own  words  :  '  I  have  been  obliged  to  limit  the 
discussion  of  this  subject  chiefly  to  mortuary  ritual  and 
observances.  ...  I  have  dealt  chiefly  with  the  Solar  and 
Osirian  faiths.  ...  I  have  taken  those  aspects  of  Egyptian 
religion  and  thought  in  which  the  development  and  expan- 
sion could  be  most  clearly  traced, — the  endeavour  being 
especially  to  determine  the  order  and  succession  of  those 
influences  which  determine  the  course  and  character  of 
religious  development  '.* 

In  presenting  a  sketch  of  Egyptian  religion  in  the  making, 
— an  initial  attempt  '  to  trace  from  beginning  to  end,  during 
a  period  of  three  thousand  years,  the  leading  categories  of 
life,  thought,  and  civilization  as  they  successively  made  their 
mark  on  the  religion,  and  disclosing  how  the  religion  was 

^  Cf.  Ancient  Records  of  Egypt.  4  vols.,  with  an  additional  index-volume. 
Chicago,  1906-1907. 

^  Cf.  A  History  of  Egypt  from  the  Earliest  Times  to  the  Persian  Conquest. 
New  York,  1906.  [2nd  edition,  1909.  2nd  edition,  revised,  1912.]  A 
History  of  the  Ancient  Egyptians.  (The  Historical  Series  for  Bible  Students. 
Vol.  V.)     New  York,  1908. 

"  Cf.  p.  ix.  *  Cf.  pp.  ix-x. 


230  THE  HISTORY  OF  RELIGIONS 

shaped  by  these  influences  and  how  it  in  its  turn  reacted  on 
society  '  ^ — Professor  Breasted  shows  that  Egyptian  rehgion 
began  in  a  Nature  Worship,  wherein  the  Sun  and  the  Nile 
were  the  popular  deities.  Later,  Re  (the  Sun-god)  became 
the  State  god  of  Egypt,  while  Osiris  (the  Nile-god)  became  the 
outstanding  deity  amongst  those  held  in  reverence  by  the 
great  mass  of  the  people.  The  rivalry  between  these  two 
cults  can  be  demonstrated  to  have  been  existent  in  the  very 
earliest  times  of  which  we  have  any  knowledge  ;  and  it 
survived  every  attempt  at  fusion  or  even  co-operation. 
The  rise  of  kingly  pomp  and  power  tended  perceptibly  to 
emphasize  and  reinforce  this  distinction  ;  for  the  '  Heaven  ' 
of  the  Egyptian  faith  was  at  the  outset  reserved  exclusively 
for  those  of  royal  birth  and  station.  It  was  indeed  in 
connexion  with  death,  and  the  doctrine  of  a  life  after  death, 
that  the  cleavage  between  the  rulers  and  the  people  became 
more  than  ever  pronounced.  As  a  consequence,  the  Pyra- 
mids make  their  appearance  ;  and  these  colossal  royal 
tombs  became  associated  with  an  elaborate  ritual,  main- 
tained out  of  the  revenues  of  a  generous  financial  endowment. 
This  fact  leads,  in  turn,  to  a  revolt  against  the  pressure  of 
social  inequality  ;  and  an  '  Osirianization  of  the  Hereafter  '  ^ 
is  the  result.  An  Osirianization  of  the  Pyramid  Texts  ^ 
also  takes  place,  and  Heaven  is  no  longer  regarded  as  the 
close  preserve  of  a  royal  race.  Thereafter,  still  another 
departure  reveals  itself  in  the  emergence  of  a  moral  sense  ; 
and  this  fact  is  of  special  significance  for  the  student  of  the 
History  of  Religions.  It  was  felt  that  man  must  possess 
genuine  moral  qualities,  if  he  was  to  be  accounted  worthy 
to  share  in  the  bliss  of  Heaven's  peace.  Even  kings  were 
not  exempted  from  this  invariable  requirement.  '  That  was 
a  momentous  step  which  regarded  felicity  after  death  as 
(in  any  measure)  dependent  upon  the  ethical  quality  of  the 
dead  man's  earthly  life  ;  and  it  must  have  been  a  deep  and 
abiding  moral  consciousness  which  made  even  the  divine 
Pharaoh  (who  was  above  the  mandates  of  earthly  govern- 

1  Cf.  p.  ix.  2  Cf.  pp.  142  f.  3  Vide  supra,  p.  lU. 


BREASTED,  Religion  in  Ancient  Egypt  231 

ment)  amenable  to  the  celestial  judge,  and  subject  to  moral 
requirements  '.^  The  effect  may  be  discerned  even  in  the 
Pyramid  structures,  which  begin  to  be  fewer  in  number  and 
much  less  imposing  in  appearance.  Henceforth,  Heaven 
was  conceived  of  as  the  blissful  abode  of  the  dead,  however 
high  or  humble  might  have  been  their  origin.  The  cult  of 
Osiris  received  an  immense  impulse,  and  along  with  its 
revival  there  sprang  up  an  increasing  resort  to  magic.  The 
Book  of  the  Dead,  which  is  for  the  most  part  ^  a  description 
of  magical  charms  and  rites,  was  not  long  in  appearing  ;  and 
a  consequent  deterioration  in  religion  became  inevitable. 
Happily,  however,  the  creation  of  the  Egyptian  Empire 
(c.  1580  B.C.)  led  to  the  introduction  of  monotheism^  under 
the  guise  of  establishing  Aton  (the  Sun-god)  as  the  sole  god 
of  the  realm.  This  step  was  premature.  It  was  embar- 
rassed by  countless  obstacles,  and  was  clearly  doomed  to  fail ; 
yet  it  was  a  move  in  the  right  direction,  and  its  influence  was 
never  wholly  evaded  in  the  ages  that  followed.  Meanwhile, 
the  old  order  was  restored.  Amon,  the  former  local  god  of 
Thebes,  regained  once  more  a  place  of  paramount  influence. 
'  By  1100  B.C.,  the  Pharaoh  had  yielded  the  sceptre  to  the 
head  of  the  State  Church.  .  .  .  The  sanctuaries  of  this  age 
will  always  form  one  of  the  most  imposing  survivals  from  the 
ancient  world.  Not  only  in  their  grandeur  as  architecture, 
but  also  in  their  sumptuous  equipment,  these  vast  palaces 
of  the  gods  lifted  the  external  observances  of  religion  to 
a  plane  of  splendour  and  influence  which  they  had  never 
enjoyed  before.  Enthroned  in  magnificence  which  not  even 
the  sumptuous  East  had  ever  seen,  Amon  of  Thebes  became, 
in  the  hands  of  his  crafty  priesthood,  a  mere  oracular  source 
for  political  and  administrative  decisions  '.*  But,  with  the 
triumph    of    sacerdotalism,    literalism    and    traditionalism 

^  Cf.  p.  177. 

^  The  Book  of  the  Dead  was  '  not  exclusively  a  magical  vade  mecum  for  use 
in  the  Hereafter  ;  for  consider  its  elaboration  of  the  ancient  idea  of  the  moral 
judgement,  and  its  evident  appreciation  of  the  burden  of  conscience.  The  re- 
lation with  God  had  become  something  more  than  merely  the  faithful  observ- 
ance of  external  rites '.  (p.  297.)  3   Vide  supra,  p.  222.  ^  Cf,  p.  364. 


232  THE  HISTOEY  OF  RELIGIONS 

began  to  dominate  the  religious  life  of  the  people.  The 
appeal  was  ever  to  the  past,  and  religious  sentiment  was 
allowed  to  become  a  purely  conventional  commodity.  '  In 
this  process  of  conserving  the  old,  the  religion  of  Egypt  sank 
deeper  and  deeper  in  decay, — to  become,  what  Herodotus 
found  it,  a  religion  of  innumerable  external  observances  and 
mechanical  usages,  carried  out  with  such  elaborate  and 
insistent  punctiliousness  that  the  Egyptians  gained  the 
reputation  of  being  the  most  religious  of  all  peoples.  But 
such  observances  were  no  longer  the  expression  of  a  growing 
and  developing  inner  life,  as  in  the  days  before  the  creative 
vitality  of  the  race  was  extinct.  ...  In  the  days  of  the 
Greek  kings,  the  Osirian  faith  finally  submerged  the  vener- 
able Sun-god.  .  .  .  Osiris  gained  the  supreme  place,  in  the 
popular  as  well  as  in  the  State  religion  ;  and  through  him  the 
subterranean  Hereafter,  rather  than  the  Sun-god's  glorious 
celestial  Kingdom  of  the  Dead,  passed  over  into  the  Eoman 
world  '.1 

Professor  Breasted  explicitly  disavows  any  intention  to 
*  correlate  the  phenomena  adduced  with  those  of  other 
religions  '  ;  ^  nevertheless,  he  supplies  to  our  hand  abundance 
of  material  for  this  fascinating  undertaking.  He  enables  us 
to  effect  one  of  the  express  aims  of  Comparative  Religion, 
viz.  to  compare  religious  conceptions  w^hich- — wholly  apart 
from  their  existence  or  non-existence  in  different  faiths — are 
found  to  be  current  within  a  single  faith  at  different  stages 
in  its  career.  He  traces  with  admirable  skill,  and  in  a  most 
illuminative  way,  the  gradual  historical  evolution  of  belief 
and  dogma — during  a  period  of  3,000  years  ^ — in  one  of  the 
most  notable  religions  of  the  world. 

Professor  Breasted's  book  is  a  scholarly  and  valuable 
addition  to  the  literature  of  the  History  of  Religions  ;  but 
students  of  Comparative  Religion,  likewise,  will  do  well  not 
to  ignore  the  assistance  it  is  capable  of  rendering.  The 
writer  holds  that  a  gradual  advance  from  polytheism  to 
monotheism  can  be  traced  in  the  development  of  religious 

^  Cf.  pp.  3G7-8.  2  Qf^  p_  ^^  3  j/^-^g  5^^^,.^^  ^  229. 


BREASTED,  Religion  in  Ancient  Egypt  233 

thought  m  Ancient  Egypt.  It  is  but  fair  to  add  that  all 
historians  of  Egyptian  religion  do  not  endorse  this  opinion, 
a  considerable  number  of  them  maintaining  that  the  balance 
of  evidence  seems  to  point  in  an  exactly  opposite  direction. 


LA  EELIGION  ASSYRO-BABYLONIENNE,  par  Paul 
Dhorme,  Professeur  d'Assyrien  a  Saint-Etienne  de 
Jerusalem.  (Conferences  donnees  a  I'lnstitut  Catho- 
lique  de  Paris.)  Paris :  J.  Gabalda  et  C'®,  1910. 
Pp.  xi.,  319.     Fr.  3.50. 

In  comparison  with  the  great  work  written  by  Professor 
Jastrow,^  these  attractive  lectures  may  seem  at  first  sight 
to  yield  only  a  slight  contribution  to  the  subject  with 
which  they  deal.  In  view,  however,  of  their  summary 
character,  the  audience  to  which  they  were  addressed,  and 
the  particular  aim  which  the  writer  had  in  view,  they  must 
be  said  to  constitute  a  most  useful  and  stimulating  series  of 
studies.  They  ought  to  be  compared,  rather,  with  Professor 
Jastrow's  smaller  work  ;  ^  for  they  attempt  to  sketch  not  so 
much  the  history  as  the  gradual  evolution  of  religious 
thought  and  institutions  among  the  peoples  to  whom  they 
refer. 

Professor  Dhorme,  who  is  also  '  un  frere  precheur  ',  has 
found  time  to  translate  and  annotate  a  number  of  Assyrian 
and  Babylonian  texts.^  He  contributed  the  section  on 
Les  Semites  (moins  les  Arabes  et  les  Hebreux)  to  one  of  the 
Manuals  already  noticed.^  He  has  written,  also,  a  suggestive 
book  dealing  with  the  lands  of  the  Bible  and  Assyria  ;  ^  in  it, 

^  Cf.  Morris  Jastrow,  Die  Religion  Bahyloniens  und  Assyriens.  3  vols. 
Giessen,  1905-1912. 

^  Cf.  Aspects  of  Religious  Belief  and  Practice  in  Babylonia  and  Assyria  : 
vide  infra,  pp.  254  f. 

^  Cf.  Choix  de  textes  religieux  assyro-babyloniens.  Paris,  1907.  Vide 
supra,  pp.  Ill  f. 

*  Cf.  Joseph  Bricout,  Ou  en  est  Vhistoire  des  religions  ?,  vol.  i,  pp.  129  f. : 
vide  supra,  175  f. 

^  Cf.  Les  Pays  hibliques  et  VAssyrie.     Paris,  1912. 


234  THE  HISTOEY  OF  RELIGIONS 

all  allusions  made  in  Assyrian  literature  to  the  Israelites  in 
Egypt,  in  Palestine,  in  Syria,  etc.,  will  be  found  to  have  been 
traced  and  recorded. 

The  lectures  in  the  present  volume  were  originally  deli- 
vered in  1909,  and  are  nine  in  number.  In  their  revised 
form,  they  have  been  amplified  in  various  ways.  An  intro- 
ductory chapter  describes  briefly,  yet  competently,  '  The 
Sources  '.  Then  follow,  in  successive  discussions,  (1)  The 
Conception  of  Divinity,  (2)  The  Gods,  (3)  Gods  and  the  City, 
(4)  Gods  and  Kings,  (5)  Gods  and  Men,  (6)  The  Moral  Law, 
(7)  Prayer  and  Sacrifice,  and  (8)  The  Priesthood.  It  will 
be  seen  that  this  volume  throws  light  especially  upon  that 
department  of  Comparative  Keligion  which  is  denominated 
'  Comparative  Theology  ',  many  subdivisions  of  which  are 
covered  in  the  successive  chapters  of  this  treatise.  Viewed 
in  this  way,  its  exposition  of  the  topics  to  which  it  refers — 
in  so  far  as  such  selected  conceptions  and  beliefs  can  be 
illustrated  by  the  customs  of  ancient  Babylonia  and  Assyria 
— is  eminently  satisfactory. 

It  was  a  wise  inspiration  which  led  the  publishers  to  include 
these  lectures  in  that  excellent  series, '  Etudes  palestiniennes 
et  orientales  ',  to  which  Father  Lagrange,  Father  Vincent, 
Father  Schwalm  and  others  have  already  contributed. 
Purposely  passing  by  such  subjects  as  mythology,  magic, 
and  divination,  the  author  devotes  himself  to  an  elucidation 
of  '  le  fond  meme  de  la  psychologic  religieuse,  a  savoir  les 
idees  sur  la  divinite  et  sur  les  rapports  qui  existent  entre  elle 
et  le  monde,  les  sentiments  que  font  naitre  ces  idees  dans 
le  coeur  de  I'homme,  les  desirs  de  rendre  plus  etroites  les 
relations  entre  I'humanite  et  les  etres  superieurs  '.^  He 
seeks  to  lay  bare  '  I'essence  de  I'idee  religieuse  '.  These  are 
topics  too  often  neglected,  save  in  large  and  exhaustive  works. 
Their  exposition  in  the  present  instance  is  not  only  reliable, 
but  the  abundant  citation  of  authorities  makes  the  book 
exceedingly  useful  for  those  who  wish  to  pursue  this  study 
further,  and  to  consult  the  sources  for  themselves. 

^  C/.  pp.  vii-viii. 


FARNELL,  Higher  Aspects  of  Greek  Religioti  235 

THE  HIGHER  ASPECTS  OF  GREEK  RELIGION,  by 
Lewis  Richard  Farnell,  Rector  of  Exeter  College,  Ox- 
ford. (The  Hibbert  Lectures,  Second  Series,  1911.) 
London:  Williams  and  Norgate,  1912.  Pp.  vii.,  155. 
6s. 

All  students  of  the  History  of  Religions  greeted  with  an 
unmistakable  welcome  the  announcement  that  the  well- 
known  Hibbert  Lectures  were  to  be  resumed.  The  earlier 
series — inaugurated  by  Professor  Max  Miiller  in  1878  and 
continued  annually  (with  only  two  breaks,  viz.  in  1889  and 
1890)  until  1894 — provided  a  remarkably  fine  group  of 
studies  bearing  upon  the  origin  and  growth  of  all  the  chief 
religions  of  the  world.  And,  a  second  series  of  these  scholarly 
discussions  having  been  projected,  an  excellent  selection  was 
made  when  another  Oxford  teacher  was  invited  to  initiate 
this  enterprise.  Already  four  courses  of  Lectures  have  been 
delivered,  and  all  four  of  them  have  been  issued  from  the 
press.^ 

In  Dr.  Farnell's  book  there  are  but  six  lectures.  They 
bear  the  following  titles  :  (1)  General  Features  and  Origins 
of  Greek  Religion,  (2)  The  Religious  Bond  and  Morality  of 
the  Family,  (3)  Tribal  and  Civic  Religion,  (4)  Influence  of  the 
Civic  System  of  Religion  upon  Religious  Thought,  Morality 
and  Law,  (5)  Expansion  of  Greek  Religion  beyond  the  Limits 
of  the  Polls,  and  (6)  Personal  Religion  in  Greece.  The 
opening  chapter  presents  an  unusually  broad  and  fair  intro- 
ductory statement.  Chapters  iv  to  vi  do  for  Greece,  in 
a  limited  w^ay,  what  Professor  Breasted  has  done  more  fully 
for  Egypt  ;  ^  they  lay  bare  the  gradual  changes  wrought  in 
a  given  religion  by  forces  at  work  in  its  particular  environ- 
ment. Moreover,  Dr.  Farnell  is  at  special  pains  to  discover 
and  separate  the   ideas   which   were   purely   conventional 

^  Cf.  J.  Hope  Moulton,  Early  Zoroastrianism  (1912) :  vide  infra,  pp.  275  f. ; 
David  S.  Margoliouth,  The  Early  Development  of  Mohammedanism  (1913)  : 
vide  infra,  pp.  274  f.  ;  and  Herbert  A.  Giles,  Confucianism  and  its  Rivals  : 
vide  infra,  p.  297.  ^  Vide  supra,  pp.  228  f. 


236  THE  HISTORY  OF  RELIGIONS 

and  mechanical  from  those  which  were  vital  and  spiritual, — 
in  order,  subsequently,  to  set  the  former  over  against  those 
more  potent  religious  beliefs  which  governed  the  daily  lives 
of  the  Greek  people.  The  sixth  lecture  is  specially  to  be 
commended,  not  only  on  account  of  its  topic,  but  equally  in 
view  of  the  very  lucid  manner  in  which  its  theme  is 
unfolded. 

This  volume,  although  it  is  comparatively  a  brief  one, — 
printed  in  open-faced  type  and  easily  read  in  a  couple  of 
evenings — is  bound  to  secure  an  honourable  place  among 
those  numerous  bulkier  authorities  by  which  it  is  at  present 
surrounded.  The  writer,  in  his  own  quiet  way,  does  not 
hesitate  to  hold  and  back  his  opinions  against  those  of  an 
opposite  character,  notwithstanding  that  the  latter  may  be 
advanced  by  eminent  international  scholars  ;  his  argument 
may  not  always  be  convincing,  but  it  is  invariably  the  fruit 
of  sane  and  original  thinking.  Dr.  Farnell  is  not  a  believer 
in  the  theory  that  Babylonian  influence  wrought  any  con- 
siderable modifications  in  Greek  theolog}^  and  practice  ;  ^ 
he  sees  the  sources  of  change  rather  in  European  currents, 
which  take  their  rise  in  that  Mycenaean  civilization  which 
overran  Crete  and  other  famous  isles  in  the  ^^Egean  and 
Mediterranean  seas. 

It  will  be  noted  that  early  Hellenistic  tJiouglit  and  morality 
— as  w^ell  as  religion — are  dealt  with  in  these  Lectures.  It 
is  well ;  for  religion,  as  yet,  was  practically  inseparable  from 
morality.  '  In  early  society,  public  morality  mainly  follows 
the  lead  of  religion  ;  '  ^  and  that  lead,  at  the  outset,  is  far 
from  being  uniformly  either  confident  or  correct.  Dr.  Farnell 
rightly  adds  :  '  Hellenic  religion,  though  deeply  concerned 
with  morality,  and  helping  in  many  ways  to  establish  a  moral 
order  of  society,  was  doubtless  inferior  as  a  moral  force  to 
the  Hebraic  '.^  Students  of  Comparative  Religion  may  here 
pick  up  a  suggestive  and  fruitful  clue. 

In  the  study  of  Greek  religion, — alike  on  its  ethnological,* 

^  Cf.  Greece  and  Babylon,  pp.  306-7,     Edinburgh,  1911. 

2  Cf.  p.  102.  ^  Cf.  p.  124.  *  Vide  supra,  pp.  40  f. 


FARNELL,  Higher  Aspects  of  Greek  Religion         237 

philological,  mythological,  and  historical  sides — British 
scholarship  has  no  more  trusted  or  authoritative  repre- 
sentative than  Dr.  Farnell ;  and  this  book  will  undoubtedly 
add  to  his  reputation,  both  in  Great  Britain  and  beyond  it. 


THE  RELIGIOUS  EXPERIENCE  OF  THE  ROMAN 
PEOPLE.  From  the  Earliest  Times  to  the  Age  of 
Augustus,  by  William  Warde  Fowler,  Fellow  of  Lincoln 
College,  Oxford.  (The  Gifford  Lectures,  Edinburgh, 
1909-1910.)  London  :  Macmillan  and  Company,  1911. 
Pp.  xviii.,  504.     12s. 

Those  who  had  already  made  themselves  familiar  with 
Dr.  Warde  Fowler's  admirable  introduction  to  the  study  of 
Roman  religion  ^  were  not  a  little  pleased  when  it  was 
announced  that  he  had  been  invited  to  become  one  of  the 
large  yet  select  group  of  Gifford  Lecturers  in  Scotland.  His 
intimate  acquaintance  with  the  social  life  of  the  Roman 
people  ^  had  forced  upon  him  the  necessity  of  seeking  to 
interpret,  fairly  and  fully,  their  complex  religious  concep- 
tions ;  it  only  needed  that  a  fitting  opportunity  should  be 
given  him,  in  order  that  he  should  proceed  to  discuss  with 
adequate  scope  The  Religious  Experience  of  the  Boman 
People.  Although  some  of  the  ground  covered  by  his  Roman 
Festivals  had  of  necessity  to  be  surveyed  anew,  the  con- 
clusions he  now  gives  us  are  considerably  more  than  a  mere 
reproduction  and  expansion  of  his  earlier  and  more  summary 
judgements. 

In  this  portly  volume,  made  up  of  twenty  lectures,  the 
student  of  Roman  religion  will  revel  with  delight.  Its 
structure  and  contents  are  scholarly ;  its  references  to 
authorities  are  ample  and  exact ;  its  additional  notes, 
supplied  at  the  close  of  each  lecture,  are  compact  and 
illuminative  ;    while  its    Index,   sufficiently  full,  has   been 

^  Cf.  The  Roman  Festivals  of  the  Period  of  the  Republic.     (Handbooks 
of  Archseology  and  Antiquities.)     London,  1899. 

^  Cf.  Social  Life  at  Rome  in  the  Age  of  Cicero.     London,  1909. 


238  THE  HISTORY  OF  RELIGIONS 

compiled  with  unusual  care.  Moreover,  the  manifest  serious- 
ness, straightforwardness  and  capacity  of  the  writer  combine 
to  inspire  confidence  in  him  as  a  thoroughly  qualified  guide. 
The  character  of  the  audience  before  wiiom  these  discourses 
were  originally  delivered  necessitated  a  non-technical  line  of 
treatment,  and  happily  this  feature  of  the  lectures  has  not 
been  eliminated  in  the  process  of  preparing  them  for  the 
press  ;  nevertheless,  the  learning  and  skill  of  the  expositor 
emerge  on  every  page. 

The  late  Andrew^  Lang,  on  one  occasion,  facetiously 
remarked  that  none  of  Lord  Gifford's  lecturers  had  ventured 
to  attack  the  dark  and  embarrassing  problems  which  the 
religion  of  ancient  Rome  still  presents.  Successful  achieve- 
ment in  this  field  calls  for  a  combination  of  qualities 
which  very  few  scholars  to-day  can  be  said  to  possess  ; 
and  naturally  no  one  of  them  has  formulated  the  evidence 
adducible  in  support  of  his  individual  claims.  Dr.  Fowler, 
in  his  opening  lecture,  naively  alludes  to  this  gibe  :  '  So  far 
as  I  know',  he  writes,  '  the  subject  has  not  been  touched 
upon  as  yet  by  any  Gifford  lecturei"  '.^  Few  will  complain 
that  Dr.  Fowler,  taking  his  courage  in  both  hands,  has  at 
last  boldly  entered  the  arena.  He  has  certainly  acquitted 
himself  not  only  with  credit,  but  with  very  high  distinction,. 
under  conditions  of  a  peculiarly  difficult  character. 

The  old  conception  that  Roman  religion  was  non-experien- 
tial, impersonal,  dead  and  deadening  in  its  influence, 
largely  a  matter  of  prescribed  ceremonial,  is  utterly  rejected. 
*  That  the  formalised  religion  of  later  times  had  become 
almost  divorced  from  morality,  there  is  indeed  no  doubt  ; 
but  in  the  earliest  times — in  the  old  Roman  familv,  and  then 
in  the  budding  State — the  whole  life  of  the  Roman  seems  to 
me  so  inextricably  bound  up  with  his  religion  that  I  cannot 
possibly  see  how  that  religion  can  have  been  distinguishable 
from  his  simple  idea  of  duty  and  discipline  '.^  '  The  primi- 
tive religious  instinct,  which  was  the  germ  of  the  religion  of 
the  historical  Romans,  was  gradually  atrophied  by  over- 
'  Cf.  p.  1.  2  Cf.  p.  63. 


FOWLER,  Religious  Experience  of  the  Ro^nan  People    239 

elaboration  of  ritual,  but  showed  itself  again  in  strange  forms 
from  the  period  of  the  Punic  wars  onwards.'  ^ 

Passing  over  many  most  interesting  discussions, '  The  First 
Arrival  of  New  Cults  in  Rome  '  ^  opens  up  a  wonderful  and 
arresting  survey.  '  The  Contact  of  the  Old  and  New  in 
Religion,'  ^  and  the  gradual  secularization  of  faith  which 
followed,  furnish  material  for  a  further  enlightening  sum- 
mary. '  The  showy  Greek  ritual  is  applied  alike  to  Roman 
and  to  Greek  deities  ;  the  Sibylline  books  have  conquered 
the  jus  divinum,  and  the  decemviri  in  religious  matters  are 
more  trusted  physicians  than  the  pontifices.  The  old 
Roman  State  religion,  which  we  have  been  so  long  examining, 
may  be  said  henceforth  to  exist  only  in  the  form  of  dead 
bones,  which  even  Augustus  will  hardly  be  able  to  make 
live.'  4 

The  closing  chapters  on  '  Greek  Philosophy  and  Roman 
Religion  ',  '  Religious  Feeling  in  the  Poems  af  Virgil ',  and 
'  The  Augustine  Revival ',  reveal  the  writer's  rare  resources 
of  learning  and  insight.  They  are  most  effective,  likewise, 
in  their  popular  appeal.  In  the  final  lecture,  the  student  of 
Comparative  Religion  will  come  across  much  suggestive  data 
bearing  upon  the  relation  of  early  Roman  faith  to  the  Chris- 
tian religion.  '  I  have  all  along  wished  ',  says  the  writer, 
'  to  bring  our  subject  .  .  .  into  touch  with  Christianity, — 
whether  by  marking  points  of  contact,  or  of  contrast,  or 
both.'  ^  The  contributions  made  respectively  by  stoicism, 
mysticism,  the  Roman  poets  (especially  Virgil),  and  the 
old  Roman  religion  itself,  are  briefly  but  clearly  indicated  ; 
and  then  the  writer  concludes  :  '  Yet,  all  this  taken  together, 
so  far  from  explaining  Christianity,  does  not  help  us  much  in 
getting  to  understand  even  the  conditions  under  which  it 
grew  into  men's  minds  as  a  new  power  in  the  life  of  the 
world.  ...  I  say  this  deliberately,  after  spending  so  many 
years  on  the  study  of  the  religion  of  the  Romans,  and  making 

1  Cf.  p.  vii.  ^  Cf.  chapter  x,  pp.  223-47. 

2  Cf.  chapter  xi,  pp.  248-69.  *  Cf.  p.  319. 
">  Cf.  p.  453. 


240  THE  HISTORY  OF  RELIGIONS 

myself  acquainted  in  some  measure  with  the  rehgions  of  other 
peoples.  The  essential  difference  ...  is  this,  that  whereas 
the  connexion  between  religion  and  morality  has  so  far  been 
a  loose  one, — at  Rome,  indeed,  so  loose  that  many  have 
refused  to  believe  in  its  existence — the  new  religion  was  itself 
morality,  but  morality  consecrated  and  raised  to  a  higher 
power  than  it  had  ever  yet  reached.  It  becomes  active 
instead  of  passive  ...  an  enthusiasm  embracing  all  hu- 
manity, consecrated  by  such  an  appeal  to  the  conscience  as 
there  never  had  been  in  the  world  before, — the  appeal  to  the 
life  and  death  of  the  divine  Master.'  ^ 

Dr.  Warde  Fowler  criticizes  rather  severely  some  of  those 
whose  conclusions,  on  various  points,  differ  from  his  own. 
Professor  Frazer,  to  whom  the  author  in  his  Preface  expresses 
'  very  deep  obligations  \^  is  cited  elsewhere  as  having  indited 
a  page  '  of  which  every  line  appears  to  me  to  be  written  under 
a  complete  misapprehension  of  the  right  methods  of  research 
into  the  nature  of  Roman  gods  \^  Other  authorities  do  not 
escape  an  equally  vigorous  handling.  Dr.  Fowler  cannot 
complain,  therefore,  if  at  times  his  own  conclusions  have 
been  challenged  and  rebutted.  Nevertheless,  he  remains  the 
foremost  and  most  trusted  leader  among  British  scholars  in 
this  field.  A  new  volume,  which  he  has  recently  published, 
has  been  accorded  a  very  flattering  reception.^  Based  upon 
Cicero's  Be  Natura  Deorum,  it  consists  of  a  series  of  lectures 
delivered  at  Oxford  under  the  auspices  of  the  Common 
University  Fund.  To  some  readers,  this  treatise  will  come 
as  a  veritable  revelation.  It  has  long  been  usual  to  believe 
and  affirm  that  Roman  religion  made  no  real  contribution  to 
man's  conception  of  God,  and  that  no  such  contribution  was 
to  have  been  expected.  Dr.  Fowler  is  rightly  of  a  different 
opinion,  and  the  grounds  of  his  conviction  are  stated  with 
great  force  and  abihty. 

^  C/.  pp.  4G5-6.  2  (oy  p  ^iji^ 

^  Cf.  p.  140.     See  also  Note  13  on  p.  22.      Vide  supra,  footnote,  p.  15. 
*  Cf.  Roman  Ideas  of  Deity  in  the  Last  Century  before  the  Christian  Era. 
London,  1914. 


FEIEDLANDER,  Roman  Life  under  the  Early  Emfire    241 

KOMAN  LIFE  AND  MANNERS  UNDER  THE  EARLY 
EMPIRE,  by  Ludwig  Friedlander,  formerly  Professor 
in  the  University  of  Konigsberg.  (English  Translation  of 
the  seventh  German  edition.)  4  vols.  London  :  George 
Routledge  and  Sons,  1908-1913.     £1  8s. 

This  masterly  and  authoritative  work  has  passed  through 
many  editions,  and  has  gathered  notable  improvements  at 
every  stage.  Commenced  a  little  over  half  a  century  ago,^ 
it  reached  its  seventh  German  edition  in  1901.  In  1908, 
the  year  before  Professor  Friedlander's  death,  its  translation 
into  English  was  begun.  This  undertaking  was  completed 
in  1912,  various  expansions  intended  for  the  eighth  German 
edition  (1910)  being  incorporated  in  it,  A  fourth  volume — 
containing  the  excurses,  appendices  and  notes  which  form 
a  part  of  the  sixth  German  edition,  but  which  were  omitted 
in  the  seventh  (popular)  edition — was  added  to  the  English 
version  of  this  work  in  1913. 

,  This  great  treatise,  it  is  true,  throws  light  rather  upon 
problems  of  classical  interest  than  upon  those  which  pertain 
to  the  study  of  religion.  At  the  same  time,  the  student  of 
Comparative  Religion  may  obtain  immense  help  from  its 
pages.  It  is  a  sound  and  thorough  piece  of  work.  It  may 
have  a  wider  value  for  anthropologists  than  for  compara- 
tivists  ;  yet  it  will  often  guide  the  latter  towards  the 
solution  of  some  of  the  profounder  mysteries  of  Early 
Roman  religious  beliefs  and  practices. 

VORLESUNGEN  UBER  DEN  ISLAM,  von  Ignaz  Goldziher, 
Professor  der  Semitischen  Philologie  an  der  Universi- 
tat  Budapest.  (Religionswissenschaftliche  Bibliothek.^) 
Heidelberg :   Carl  Winter,  1910.     Pp.  x.,  341.     M.  8.40. 

Professor  Goldziher  was  to  have  delivered,  at  various 
University  centres  in   the   United    States,   the   course    of 

^  C/.  Darstellungen  aus  der  Sittengeschichte  Roms  von  August  his  zum 
Ausgang  der  Antonine.     3  vols.     Leipzig,  1862-1871. 
'^  Vide  infra,  p.  319. 


242  THE  HISTORY  OF  RELIGIONS 

American  Lectures  on  the  History  of  Religions  for  1908- 
1909.  The  subject  chosen  by  him  was  '  The  Rehgion  of 
Islam  '.  Owing  to  illness,  this  engagement  had  to  be  aban- 
doned. These  Lectures,  accordingly,,  were  not  published  in 
English,  or  officially  included  in  the  '  American  '  series  ; 
nevertheless,  the  following  year  they  were  printed  in  Heidel- 
berg. They  have  already  become  widely  known  and  quoted, 
and  it  is  a  satisfaction  to  state  that  before  long  they 
will  be  made  accessible  more  readily  to  English-speaking 
readers. 

In  this  learned  and  fascinating  book,  translated  into 
Russian  in  the  year  following  its  publication,  Professor 
Goldziher  gives  us  an  unusual  amount  of  insight  into  Moslem 
thought  and  theology.  The  chapters  on  '  The  Evolution  of 
Dogma  ',  '  Asceticism  and  Sufism  ',  '  Moslem  Sects  ',  and 
(especially)  '  Recent  Developments  in  Islam  ',  are  of  high 
and  timely  interest.  No  abler  or  more  brilliant  guide  than 
Dr.  Goldziher  can  be  named  to-day  among  those  who  have 
become  experts  in  Mohammedanism,  and  he  is  proving 
particularly  helpful  to  all  who  are  really  seeking  to  under- 
stand  its  essence  and  philosophy.  The  changes  gradually 
being  effected  in  Islam  through  its  growing  contact  with 
Western  ways  and  conceptions  are  very  effectively  delineated. 
Moreover,  the  writer  has  appended  to  the  text  of  his  studies 
such  a  wealth  of  references  to  authorities,  illustrative  notes, 
and  other  relevant  sidelights  upon  the  general  bearings  of 
the  subject,  that  the  casual  reader  becomes  very  soon  changed 
into  an  assiduous  and  enthusiastic  investigator. 

One  finds  here  another  illustration  of  the  way  in  which 
scholars  are  making  easier  the  propagandic  work  of  Christian 
and  non-Christian  missionaries.  As  impartial  students  of 
the  religions  of  mankind, — ^judging  them  indeed  from  the 
outside,  yet  interpreting  them  (in  the  large  majority  of  cases) 
competently  and  systematically — they  are  pointing  out  with 
authority  various  inherent  defects  and  weaknesses,  and  also- 
factors  of  persistent  and  often-unsuspected  strength.  In 
this  connexion,  few  teachers  have  earned  so  huge  a  meed 


GOLDZIHER,  Vorlesungen  itber  den  Islam  243 

of  gratitude  as  Dr.  Goldziher.     In  the  more  technical  field 
of  Arabic  philology,^  he  is  also  of  course  a  master. 

BUDDHISM  AS  A  EELIGION.  Its  Historical  Deve- 
lopment AND  ITS  Present  Conditions,  by  Heinrich 
Friedrich  Hackmann,  Professor  of  the  History  of  Eeli- 
gions  in  the  University  of  Amsterdam.  London : 
Probsthain  and  Company,  1910.     Pp.  xiii.,  315.     65. 

This  admirable  survey  differs  in  several  respects  from  the 
majority  of  similar  publications.  It  is  very  compact.  It 
may  claim  also  to  be  a  sifted  product,  for  it  represents  the 
culmination  of  a  series  of  rigid  revisions.  It  appeared  first 
as  a  booklet,  in  the  '  Keligionsgeschichtliche  Volksbiicher  ' 
series,^  when  it  bore  the  modest  title  Der  Ursprung  des 
BuddJiismus.  Then  a  second  booklet  (slightly  larger) 
appeared,  bearing  the  title  Der  sftdliche  Buddhismus  und  der 
Lamaismus.  It,  in  turn,  was  followed  by  Ber  Buddhismus 
in  China,  Korea  und  Japan.  Finally,  these  three  studies 
were  brought  together  within  a  single  volume,  which  was 
published  at  Halle  as  Ber  Buddhismus  in  1906.  The  author, 
however,  was  not  yet  satisfied.  Having  submitted  his 
material  to  a  fresh  revision,  and  having  incorporated  in  it 
a  considerable  number  of  additions,  it  has  now  appeared 
finally  in  an  English  dress.  In  its  present  form,  it  is  prac- 
tically a  new  volume. 

The  contents  of  this  book  have  been  sufficiently  indicated 
in  the  narrative  of  its  origin.  Professor  Hackmann  is 
familiar  with  the  East j^  in  his  exposition  of  Buddhism, 
he  speaks  out  of  the  abundance  of  his  own  personal  know- 
ledge. He  is  peculiarly  well  equipped,  therefore,  to  analyse 
the  salient  features  of  this  faith,  and  to  describe  it  as  it 
actually  exists  to-day.  He  depicts  with  skill  and  insight  its 
chief  characteristics  in  all  the  countries  of  the  Orient,  and 
shows  in  particular  how  these  developments  have  gradually 
unfolded  themselves  within  comparatively  recent  times. 

^  Vide  supra,  pp.  Ill  f.  ^  y^^^  infra,  p.  462. 

^  Vide  infra,  pp.  306  f. 

R2 


244  THE  HISTOKY  OF  RELIGIONS 

THE  FAITH  OF  JAPAN,  by  Tasuku  Harada,  President  of 
Doshisha  University,  Kyoto.  (The  Hartford-Lamson 
Lectures,  1910.)  New  York  :  The  Macmillan  Company, 
1914.    Pp.  XV.,  1.90.     $1.25. 

Dr.  Harada  possesses  many  quahfications  for  attempting 
his  difficult  task.  Himself  a  native  of  Japan,  he  naturally 
regards  the  situation  from  the  Japanese  point  of  view  ; 
yet  he  is  certainly  entitled  to  speak  with  authority  concerning 
the  faith  of  a  people  with  whom  he  is  so  intimately  familiar. 
On  the  other  hand,  his  American  audience  evidently  made 
a  very  special  appeal  to  him.  Alert,  unbiased,  and  eager  to 
learn,  they  were  the  hearers  above  all  others  whom  he  was 
anxious  to  address.  Moreover,  a  subtle  religious  tie  tended 
to  draw  the  lecturer  and  his  auditors  together  ;  his  book 
presents  the  result  of  '  a  Christian's  endeavour  to  interpret 
the  spirit  of  the  Faith  of  Japan  to  fellow  Christians  of 
another  race  '.^ 

The  writer  does  not  undertake  to  expound  the  religions  of 
Japan  after  the  manner  in  which  President  Soothill  de- 
lineated the  religions  of  an  adjoining  Empire,^  or  Dr.  Under- 
wood performed  a  similar  service  covering  several  of  the 
religions  of  the  East.^  His  '  governing  purpose '  has  rather 
been  to  indicate  those  fundamental  beliefs  in  which  all 
Japanese  agree,  differ  widely  as  they  may  in  reference  to 
lesser  and  debatable  issues.  '  By  the  "  Faith  of  Japan  " 
I  have  in  mind — not  Shinto,  Confucianism,  Buddhism, 
Christianity,  or  any  other  religion,  but — that  union  of 
elements  from  each  and  all  that  have  taken  root  in  Japanese 
soil,  and  moulded  the  thought  and  life  of  her  people.'  *  '  If 
it  be  charged  that,  in  these  pages,  only  the  bright  side  and 
the  ideals  of  the  Faith  of  Old  Japan  have  been  emphasized, 
while  the  dark  side  and  the  failures  in  practice  have  not  been 

^  Cf.  p.  vii. 

*  Cf.  William  E.  Soothill,  The  Religions  of  China  :  vide  supra,  pp.  218  f. 
^  Cf.  Horace  G.  Underwood,  The  Religions  of  Eastern  Asia  :   vide  supra, 
pp.  221  f.  4  Cf.  p.  2. 


HARADA,  The  Faith  of  Ja'pan  245 

equally  presented,'  ^  Dr.  Harada  is  not  prepared  to  deny 
wholly  the  truth  of  that  accusation  ;  but  he  enters  the  very 
reasonable  plea  that,  in  estimating  and  appraising  the  faith 
of  his  fellow  countrymen,  the  good  qualities  he  enumerates 
must  be  taken  into  account,  inasmuch  as  they  are  actual, 
verifiable  and  dominant  facts. 

The  opening  lecture,  as  was  fitting,  is  largely  introductory. 
It  presents  an  historical  sketch  of  the  development  of  reli- 
gious life  and  thought  in  Japan.  The  various  factors  which 
have  entered  into  that  development,  whether  derived  from 
Chinese,  Indian,  or  Western  sources,  are  briefly  specified  and 
analysed.  As  the  writer  says  :  '  For  students  of  Compara- 
tive Eeligion,  Japan  presents  some  of  the  most  interesting 
phenomena.  Here  three  principal  systems  (with  several 
subsidiary  principles  and  beliefs)  existed  side  by  side  for 
many  centuries, — each,  with  its  peculiar  characteristics, 
passing  through  various  stages  of  evolution.  They  are  the 
factors  that  have  developed  the  religious  consciousness  of  the 
Japanese  nation.'  ^ 

Thereafter  follow  six  lectures,  devoted  respectively  to 
(1)  The  Conception  of  Deity,  (2)  The  Way  of  Humanity, 
(3)  The  Law  of  Enlightenment,  (4)  The  Doctrine  of  Salvation, 
(5)  The  Spirit  of  Loyalty,  and  (6)  The  Idea  of  Future  Life. 
These  topics  cover  discussions  which  belong,  strictly,  to 
Comparative  Theology.  They  are  handled  with  knowledge 
and  discrimination.  It  means  a  peculiar  service  to  scholar- 
ship that,  in  these  pages,  these  questions  are  dealt  with  by  an 
expert  who  is  also  a  native  of  Japan. 

The  last  lecture  must,  on  several  grounds,  be  pronounced 
the  most  arresting  in  the  book.  It  is  entitled  '  The  Faith  : 
Old  and  New  ',  and  enumerates  the  reasons  why  the  Japa- 
nese are  unwilling  to  accept  Christianity  as  their  national 
faith.  No  Western  thinker,  and  especially  no  Western 
propagandist,  can  afford  to  overlook  the  considerations 
w^hich  are  here  dispassionately  adduced.  The  familiar 
argument  that  Japan  naturally  prefers  the  faiths  she  already 

1  Cf.  p.  viii.  ^  Cf.  p.  24. 


246  THE  HISTORY  OF  EELIGIONS 

possesses  is  no  doubt  based,  in  some  measure,  upon  an 
obvious  national  prejudice  ;  but  it  owes  its  influence  also 
to  a  commonly-accepted  belief  that  the  external  forms  of 
religion  count  for  very  little  in  the  sight  of  Heaven.  The 
doctrine  of  miracles,  usually  held  to  be  interwoven  Avith  the 
very  texture  of  orthodox  Christianity,  is  another  serious 
handicap  to  the  success  of  that  faith  when  it  is  seeking  to  win 
favour  among  the  educated  Japanese.  To  such  students, 
this  doctrine  is  especially  repellent.  It  is  alleged,  further, 
that  '  neither  loyalty  nor  filial  piety  finds  clear  expression 
in  Christianity  ;  and,  since  these  two  principles  are  the  very 
central  pillars  of  Japanese  morality,  a  religion  that  slights 
them  is  considered  not  only  unsuited,  but  a  positive  menace, 
to  the  nation  '.^  Yet  again,  since  1890,  there  has  been 
manifest  throughout  Japan  a  conservative  reaction  which 
has  led  to  an  outspoken  defence  of  the  earlier  national  ideals. 
Accordingly,  old  customs  are  being  carefully  revived,  while 
Western  ways  of  thought  and  speech  are  now  very  critically 
examined  before  they  are  commended  or  adopted.  And 
religion  being  a  peculiarly  conservative  preserve  in  every 
land,  Christianity  has  felt  the  antagonism  of  these  new 
conditions  more  severely  than  if  it  had  been  a  reform  of 
a  purely  secular  kind.  Then,  the  very  aggressiveness  of 
Christianity  has  proved  hurtful  to  it.  It  has  aroused 
a  similar  spirit  in  the  breasts  of  honest  Shintoists,  Confu- 
cianists,  and  Buddhists.  The  methods  of  Christianity  have 
frankly  been  adopted,  and  turned  against  Christianity  itself. 
Native  missionaries  have  been  sent  to  various  Japanese 
settlements  abroad.  '  Temples  that  had  fallen  into  decay 
suddenly  donned  fresh  garments,  and  Sects  that  had  long 
been  stagnant  began  a  new  lease  of  life.'  -  Finally,  the 
strictness  of  the  Christian  moral  code,  and  its  general  enforce- 
ment, have  made  Christianity  particularly  unwelcome. 
That  code  is  '  very  noble  and  very  beautiful ',  the  Japanese 
are  accustomed  to  say  ;  but  they  go  on  to  affirm  that  it  is 
wholly  '  impracticable  in  the  modern  world  '.^     Add  to  all 

»  Cf.  p.  160.  2  Cf.  p.  16G.  3  Cf.  p.  168. 


HARADA,  The  Faith  of  Japan  247 

these  considerations  the  fact  that  the  Japanese,  '  in  common 
with  other  Orientals,  are  inchned  to  pantheism.  They  have 
been  steeped  in  Buddhism.  .  .  .  Consequently,  they  have  no 
clear  conception  of  a  personal  God,  or  even  of  the  personality 
of  man  himself  '.^  The  inflow  of  scepticism  from  the  West, 
moreover,  has  wrought  deadly  havoc  amid  the  older  con- 
ceptions of  the  faith.  The  result  is  that  the  educated 
Japanese  of  to-day  fall  into  three  main  divisions,  viz. 
(1)  those  who  would  be  completely  satisfied  with  Confucian- 
ism viewed  as  a  purely  ethical  system,  and  who  would 
abolish  religion  altogether  ;  (2)  those  eclectics  who  w^ould 
combine  the  strongest  elements  of  Shinto,  Buddhism,  Con- 
fucianism and  Christianity  in  a  new  amalgam  ;  and  (3)  those 
who  would  create  an  entirely  new  religion,  based  upon  well- 
tested  scientific  and  philosophical  principles. 

Before  concluding.  Dr.  Harada  presents  a  series  of  reasons 
why  Christianity,  notwithstanding  the  special  drawbacks 
which  impede  its  progress,  appeals  with  a  manifestly  growing 
force  to  the  majority  of  the  Japanese  nation.^ 


THEMIS.  A  Study  of  the  Social  Origins  of  Greek 
Religion,  by  Jane  Ellen  Harrison.  Cambridge  :  The 
University  Press,  1912.     Pp.  xxxii.,  559.     155. 

Miss  Harrison's  distinguished  reputation  as  a  lecturer  on 
the  staff  of  Newnham  College,  her  equally  distinguished 
success  as  an  author,^  and  the  flattering  recognition  her 
talents  have  received  at  the  hands  of  more  than  one  national 
University,  ensure  immediate  attention  for  any  publication 
which  is  the  product  of  her  pen.  Moreover,  her  brilliancy 
and  originality  are  winning  for  her  a  steadily  widening  circle 
of  admirers  and  friends.  It  goes  without  saying  that,  as  she 
is  a  daring  and  indefatigable  student,  she  has  provoked  many 

1  Cf.  p.  169.  ^  Cf.  pp.  171-9. 

^  Cf.  Prolegomena  to  the  Study  of  Greek  Religion.  Cambridge,  1903. 
[2nd  edition,  1908]  ;  The  Religion  of  Ancient  Greece.  London,  1905 ; 
Ancient  Art  and  Ritual,     London,  1913  ;  etc. 


248  THE  HISTOEY  OF  RELIGIONS 

rejoinders  ;  her  critics  to-day  are  probably  more  numerous, 
and  they  are  certainly  more  resolute,  than  ever  before. 

In  her  Prolegomena,  Miss  Harrison  sought  to  show  that 
the  gods  of  Homer  do  not  take  us  back  to  the  origins  of 
Greek  religion.  Far  from  being  primitive,  these  anthropo- 
morphic deities — even  Zeus  himself — were  conceptions 
which  had  gradually  been  built  up  out  of  antecedent  ma- 
terials of  a  very  crude  and  often  very  lowly  character.  The 
Homeric  gods  were  not  always  even  '  divine  '  ;  they  acquired 
their  superhuman  status  only  at  the  end  of  a  long  and  intri- 
cate process  of  evolution.  In  the  ecstatic  emotion  generated 
by  means  of  the  Orphic  Mysteries,  ancient  Greek  religion 
reached  its  bloom,  and  soon  displayed  its  fairest  fruitage. 
It  is  at  this  point  that  Miss  Harrison  gives  us  of  the  best  that 
her  earlier  book  contains. 

In  Themis,  on  the  other  hand,  a  new  conception  dominates 
the  writer.  Professor  Durkheim's  theory  of  the  origin  of 
religion  is  applied  to  the  beginnings  of  the  religion  of  Greece, 
and  with  very  striking  results.  Miss  Harrison  admits  that 
Professor  Bergson  also  has  had  a  good  deal  to  do  with  the 
modification  which  has  been  wrought  in  her  earlier  opinions. 
Indeed,  she  has  felt  constrained  to  confess  that  her  Prolego- 
mena does  not  represent  her  maturer  conclusions. 

In  this  latest  exposition.  Dr.  Harrison  states  that  '  two 
ideas  underlie  the  whole  argument  of  the  book,  viz.  (1)  that 
the  Mystery-god  and  the  Olympian  express,  respectively, 
the  one  duree  (life)  and  the  other  the  action  of  conscious 
intelligence  which  reflects  on  and  analyses  life,  and  (2)  that, 
among  primitive  peoples,  religion  reflects  collective  feeling 
and  collective  thinking  '.^  The  collective  character  of 
religious  emotions  furnishes,  in  truth,  the  key  to  her  new 
theory. 

These  well-documented  pages  awaken  a  genuine  and 
lively  interest.  The  ability  displayed  by  the  writer  is 
beyond  question.  This  book  is  not  only  remarkable  in  itself, 
but  it  must  be  accounted  a  real  contribution  to  the  theme 

^  Cf.  p.  ix. 


HARRISON,  Themis  249 

with  which  it  deals.  The  author's  acquaintance  with  primi- 
tive types  of  Greek  rehgion  has  stood  her  in  good  stead, 
enabhng  her  to  produce  what  is  distinctly  the  ablest  book 
she  has  yet  given  us.  Nevertheless,  the  majority  of  the 
readers  of  Themis,  when  they  come  to  close  the  volume,  will 
feel  perplexed  and  unconvinced.  Had  it  come  from  a  cer- 
tain quarter  that  need  not  be  named,  one  would  have  the 
impression  that,  behind  all  its  display  of  learning,  a  bold 
attempt  was  being  made  to  exploit  a  purely  a  'priori  theory, 
and  to  claim  for  it  the  prerogatives  of  a  genuine  and  scientific 
discovery.  Miss  Harrison,  as  we  all  understand,  is  quite 
incapable  of  practising  conscious  deception  ;  but  surely, 
in  the  manipulation  of  her  material,  she  is  occasionally  self- 
deceived  !  She  is  not  wholly  free  from  bias.  Her  data  at 
times  are  seriously  at  fault.  What  is  worse,  they  seem  occa- 
sionally to  be  used  in  so  uncritical  and  careless  a  way  that 
one's  confidence  is  unpleasantly  shaken.  The  reader  is  apt 
to  feel  especially  suspicious  when  subjects  are  introduced, 
and  airily  discussed,  concerning  which  the  range  of  modern 
knowledge  is  confessedly  very  restricted.  Miss  Harrison 
deals  with  a  huge  variety  of  topics,  many  of  which  are  not 
greatly  illuminated  by  what  she  happens  to  say.  Quite 
after  the  manner  of  Professor  Frazer, — who  has  not  only  set 
an  evil  example,  but  who  has  already  gained  a  host  of  admir- 
ing imitators — '  instances  '  of  a  most  miscellaneous  character 
are  cited  by  Miss  Harrison  in  simply  bewildering  array. 
Even  Professor  Durkheim's  Bevieiv,  certain  to  regard  in 
a  favourable  light  the  work  of  an  unusually  welcome  convert, 
feels  constrained  to  enter  a  caveat  :  '  Precisement  parce  que 
nous  croyons  en  partie  solide  le  fond  d'idees  sur  lequel  elle 
batit,  nous  souhaiterions  qu'elle  imposat  une  discipline  plus 
stricte  a  sa  precieuse  faculte  de  saisir  les  analogies.  Cela 
dit,  on  ne  peut  que  reconnaitre  la  haute  valeur  de  ce  livre, 
oil  se  rencontrent  a  la  fois  une  vaste  erudition  d'archeologue 
et  d'helleniste,  de  tres  beaux  dons  d'imagination  et  de  style, 
et  la  curiosite  philosophique  la  plus  eveillee.'  ^ 

^  Cf.  UAnnee  sociologique,  vol.  xii,  p.  260  :  vide  infra,  pp.  449  f. 


250  THE  HISTORY  OF  RELIGIONS 

The  foregoing  criticisms — should  they  seem  to  some  to  be 
unduly  severe — will  not  at  least  be  misjudged  by  one  whose 
courage  and  candour  explain  in  no  small  measure  the  com- 
plimentary reception  which  her  books  invariably  receive. 
That  the  discovery  of  the  Hymn  of  the  Kouretes — found 
recently  at  Palaikastro  in  Crete,  and  already  published  ^ — 
has  resulted  in  the  birth  of  this  latest  treatise  is  a  matter 
for  genuine  congratulation.  If  the  construction  which  Miss 
Harrison  has  put  upon  the  text  of  this  new  document — a 
construction  framed  apparently  in  the  interest  of  an  alleged 
social  type  of  primitive  Greek  religious  ritual — should  fail 
to  win  general  acceptance,  the  suggestion  of  a  keen-sighted 
and  undaunted  pioneer  will  nevertheless  be  accorded  on  all 
sides  a  prompt  and  respectful  consideration. 


DER  ISLAM  :  Geschichte,  Glaube,  Recht,  von  Martin 
Hartmann,  Professor  des  Arabisch  am  Seminar  fiir 
Orientalische Sprachen,  Berlin.  Leipzig:  Rudolf  Haupt, 
1909.     Pp.  xi.,  188.     M.  2. 

This  book  is  called  '  ein  Handbuch  ',  and  it  is  entitled  to 
claim  the  rank  which  that  honourable  name  implies.  It 
would  be  hard  to  find,  in  any  language,  a  more  compendious 
and  reliable  guide.^  Only  a  scholar  possessing  the  resources 
of  a  wide  and  intimate  knowledge,  a  genius  for  compression 
w^hich  at  the  same  time  overlooks  no  salient  feature  of  the 
situation,  and  a  rare  power  in  effecting  the  orderly  arrange- 
ment of  one's  material,  could  have  produced  a  volume  at 
once  so  full,  so  compact,  and  so  convenient  for  purposes  of 
reference. 

Dr.  Hartmann  has  already  shown  his  capacity  for  work  of 
this  kind  in  the  valuable  contributions  he  has  made  to  a  great 

^  Cf.  Annual  of  the  British  School  at  Athens,  vol.  xv,  i^p.  309-65.  London, 
1909. 

^  As  regards  statistics,  caution  is  recommended.  One  or  two  computa- 
tions need  revision  in  the  light  of  the  latest  reports  from  abroad. 


HARTMANN,  Der  Islmn  251 

modern  Encyclopaedia.^  In  the  present  publication  he  deals, 
in  his  own  incisive  way,  with  the  Prophet,  the  Koran,  the 
country  which  gave  them  birth,  the  territorial  expansions  of 
Islam,  the  substance  of  Islamic  teaching,  and  the  probable 
future  of  this  faith.  On  the  latter  topic,  the  author  is 
constrained  to  utter  predictions  which  must  prove  exceed- 
ingly unwelcome  to  Moslems.  He  thinks  '  bei  den  Tiirken 
tritt  an  Stelle  des  Islams  ein  Nichts.  Kopf  und  Herz  sind 
leer  .  .  .  Die  Osmanlis  sind  keine  Stiitze  des  Islams,  den  sie 
ausserlich  vertreten,  denn  sie  entbehren  selbst  der  Stiitze  '.^ 
Possibly,  however,  in  other  quarters  of  the  globe — not  under 
the  immediate  control  of  the  Sultan — there  is  ground  for 
cherishing  a  more  optimistic  outlook. 


THE  SOUL  OF  INDIA.  An  Introduction  to  the 
Study  of  Hinduism  in  its  Historical  Setting  and 
Development,  and  in  its  Internal  and  Historical 
Kelations  to  Christianity,  by  George  Howells, 
Principal  of  Serampore  College,  Bengal.  (The  Angus 
Lectureship,  1909-1910.)  London  :  James  Clarke  and 
Company,  1913.     Pp.  xix.,  623.     5s. 

This  compendious  book,  as  its  lengthy  sub-title  reveals, 
sets  itself  to  accomplish  a  two-fold  task.  It  provides  (1)  a 
sketch  of  the  historical  setting  and  the  gradual  unfolding  of 
Hinduism,  and  (2)  a  critical  interpretation  of  the  relation- 
ships of  Hinduism  with  Christianity.  In  both  respects,  the 
aim  of  the  volume  has  very  skilfully  been  carried  into  effect. 
Such  expositions  have  already  frequently  been  undertaken, 
but  it  is  now  evident  that  it  w^as  abundantly  w^orth  while 
that  the  attempt  should  be  made  again. 

The  writer's  purpose,  and  standpoint,  need  to  be  kept 
in  mind.  Dr.  Howells  is  not  a  specialist,  and  he  makes  no 
pretence  to  write  for  the  benefit  of  experts.     '  Nevertheless, 

^  Cf.  Die  Kultur  der  Gegenwart :  Hire  Entwicklung  und  Hire  Ziele.  6  vols. 
Leipzig,  1905-  .  In  progress.  Cf.  also  his  Der  islamische  Orient.  Berichte 
und  Forschungen.     2  vols.     Leipzig,  1905-1909.  ^  Cf.  p.  186. 


252  THE  HISTORY  OF  RELIGIONS 

he  plainly  possesses  an  acquaintance  at  first  hand  with  the 
local  colouring  and  indefinably  subtle  atmosphere  of  his 
theme.  He  has  lived  in  India  for  many  years,  and  has 
been  brought  into  close  contact  with  the  exceedingly  varied 
currents  of  its  thought.  At  the  same  time,  while  he  makes 
no  attempt  to  conceal  the  fact  that  he  is  a  Christian  mis- 
sionary, he  writes  as  an  educationalist  of  wide  and  thorough 
training,  accustomed  to  take  a  calm  and  dispassionate  view 
of  things.  He  is  broad-minded,  open  and  generous  in  his 
sympathies,  and  glad  to  discover  traces  of  good  wherever 
he  chances  to  find  them.'  ^  Accordingly  this  volume,  while 
professedly  propagandic  in  its  aim,^  is  packed  with  valuable 
information,  and  reveals  an  uncommonly  sane  judgement 
in  the  appraisement  and  arrangement  of  its  contents.  The 
reader  will  find  here  a  remarkably  full  conspectus  of  data 
bearing  upon  the  two  general  topics  with  which  the  book 
deals.  The  original  Lectures  have  been  greatly  amplified  ; 
but  all  the  subsidiary  matter,  now  incorporated  in  them,  has 
been  inserted  in  a  markedly  skilful  way.  In  addition  to  the 
Index,  an  admirable  Synopsis  of  Contents  has  been  prefixed. 
A  Bibliography  of  considerable  compass  makes  it  easy  for 
a  student  to  follow  up  the  hints,  and  to  test  the  conclusions, 
which  the  author  supplies  in  a  very  copious  and  arresting 
manner. 

The  discussion  as  a  wdiole  is  divided  into  five  parts. 
Books  I  and  II,  dealing  respectively  with  '  The  Land,  its 
Languages,  and  its  Races  '  and  '  An  Historical  Survey  of 
Indian  Civilization  ',  do  not  here  concern  us, — although  they 
have  involved  much  reading  and  occupy  250  pages  of  this 
treatise. 

Book  III,  covering  150  pages,  gives  a  sketch  of  '  The  Evo- 
lution of  Indian  Religion  and  Philosophy  '.  Starting  with 
an  estimate  of  Anthropology  and  its  bearing  on  the  origin 
and  evolution  of  Religion,^  the  author  proceeds  to  interpret 

^  Cf.  Jordan,  Comparative  Religion :  A  Survey  of  its  Recent  Literature^ 
vol.  ii,  pp.  35  f.     London,  1914. 

^  Vide  infra,  pp.  369  f.  ;  also,  pp.  253-4.  ^  Vide  supra,  pp.  3  f. 


HO  WELLS,  The  Soul  of  India  253 

that  evolution,  in  so  far  at  least  as  Hinduism  is  concerned. 
In  this  connexion,  his  account  of  the  theistic  religious 
teachers  of  India — especially  the  reformers  who  arose  during 
the  nineteenth  century,  including  Earn  Mohan  Roy,  Keshab 
Chandra  Sen,  the  leaders  of  the  Arya  Somaj,  the  Theosophists 
and  Mrs.  Besant,  etc., — deserves  to  be  pondered. 

Book  IV,  entitled  '  A  Comparative  Study  of  Hinduism  and 
Christianity  ',  presents  a  very  excellent  summary — not  com- 
plete indeed,  yet  sufficiently  comprehensive — of  '  certain 
fundamental  principles  and  institutions,  more  or  less  char- 
acteristic of  practically  the  whole  body  of  Hindu  faith  '.^ 
Dr.  Howells  then  takes  up  such  formative  beliefs  as  revela- 
tion, incarnation,  second  birth,  immortality,  etc.,  and  relates 
them  successively  to  corresponding  Christian  beliefs.  Parti- 
cular interest  centres  upon  an  extended  comparison  of  the 
Bhagavad  Gita  and  the  New  Testament,^  wherein  it  is  shown 
that,  in  the  theories  concerning  God  which  they  disavow, 
and  also  in  their  comprehensive  affirmative  teaching  on  the 
same  subject,  there  are  quite  remarkable  and  significant 
parallels.  When,  however,  we  reach  the  concluding  portion 
of  Book  IV,  viz.  that  section  of  it  which  deals  with  '  The 
Supremacy  of  the  Christian  Religion  in  Relation  to  Hinduism  ',^ 
it  becomes  evident  that  a  transition  from  the  History  of 
Religions  to  Comparative  Religion  is  a  process  which,  even 
in  our  day,  is  not  alw^ays  satisfactorily  accomplished.^  Much 
of  the  contents  of  Dr.  Howells's  book  belongs  neither  to  the 
one  science  nor  to  the  other  ;  it  occupies,  clearly,  an  inter- 
mediate position.  It  is  all  very  natural,  and  proper,  that 
a  Christian  missionary  should  represent  Christianity  as 
the  supreme  religion  known  among  men  ;  it  is  also  very 
convenient  to  be  put  in  possession  of  '  Answers  to  Objections  ' 
(brought  forward  by  Hinduism  against  Christianity,  and  here 
carefully  tabulated)  ;  but  students  of  Comparative  Religion 
have  no  right  either  to  combat  or  defend  any  particular 
faith. 5     Hinduism,  in  certain  respects,  is  no  doubt  inferior 

^  Cf.  p.  397.         2  Qf^  pp^  425  f.         3  cf^  pp,  490  f. 
*  Vide  infra,  pp.  325  f.  '  Vide  infra,  pp.  512  f. 


254  THE  HISTORY  OF  RELIGIONS 

to  Christianity  ;  but  it  would  be  a  very  grave  mistake  to 
imagine  that  Christianity  has  nothing  to  learn  from  its 
Eastern  predecessor.  Comparative  Religion  has  no  mandate 
to  disclose  the  essential  superiority  of  a  given  religion,  or  to 
seek  to  ensure  that  ultimately  it  shall  triumph  over  all  the 
other  faiths  of  mankind  ;  it  is  enough  if  it  compare,  honestly 
and  with  scrupulous  fairness,  those  multifarious  religious 
sentiments — wheresoever  they  emerge — with  which  it  has 
been  able  to  make  itself  intimately  acquainted. 

Book  Y,  an  exposition  of  '  Hinduism  and  Christianity  in 
Historical  Contact ',  is  a  very  valuable  portion  of  this  treatise. 
Having  shown  that  there  is  some  basis  for  the  tradition  that 
the  Apostle  Thomas  actually  carried  the  Gospel  to  India,  and 
for  the  view  that  '  the  Bhagavad  Gita  and  the  Krishna  cult 
are  indebted  to  Christianity  for  many  of  its  doctrines  and 
observances  \^  the  author  proceeds  to  give  an  account  of  the 
early  Syrian  Church  in  Malabar,  and  of  the  introduction  and 
extension  of  modern  Roman  Catholic  and  Protestant  missions 
in  that  land.  A  fine  spirit  of  detachment,  already  elsewhere 
in  evidence,  is  a  conspicuous  feature  of  this  concluding 
section  of  an  excellent  and  noteworthy  book. 


ASPECTS  OF  RELIGIOUS  BELIEF  AND  PRACTICE  IN 
BABYLONIA  AND  ASSYRIA,  by  Morris  Jastrow,  Jr., 
Professor  of  Semitic  Languages  in  the  University  of 
Pennsylvania.  (The  American  Lectures  on  the  History 
of  Religions,  1910.)  New  York  :  G.  P.  Putnam's  Sons, 
1911.     Pp.  XXV.,  471.     12.25. 

Seventeen  years  ago,  as  a  unit  in  an  important  series  of 
'  Handbooks  on  the  History  of  Religions  ' — a  series  which 
Professor  Jastrow  is  still  editing — this  author  issued  a  volume 
that  at  once  assured  his  standing  as  an  authoritative  inter- 
preter of  Babylonian  culture.^   Since  that  date  Dr.  Jastrow, 

^  Cf.  ]).  540. 

*  Cf.  Morris  Jastrow,  The  Religion  of  Babylonia  and  Assyria.     Boston, 


JASTROW,  Religious  Belief  in  Babylonia  and  Assyria       255 

now  occupying  a  foremost  place  in  his  chosen  field  of  study, 
has  thoroughly  revised  his  earlier  undertaking.  It  has 
become,  indeed,  his  acknowledged  magnum  opus  ;  ^  and  it  is 
not  too  much  to  alBtirm  that  it  is  to-day  the  standard  au- 
thority on  the  subject.  Quite  superseding  its  predecessor, 
it  has  recently  been  supplemented  by  the  issue  in  a  separate 
volume  of  a  wonderful  series  of  illustrations,^ — some  hun- 
dreds in  number,  and  gathered  in  many  instances  from 
quarters  not  easily  accessible.  Deities,  temples,  cylinders, 
seals,  etc.,  have  very  skilfully  been  portrayed,  and  in  a  quite 
amazing  variety.  This  work  is  thoroughly  up-to-date.  It 
is  not  yet,  of  course,  an  exhaustive  exposition.  Myths  and 
legends  and  multifarious  details  of  worship  have  still  to  be 
dealt  with  ;  but  scholars  in  all  lands  will  be  glad  to  learn 
that  these  topics  are  to  receive  separate  treatment  in  a 
volume  which  will  shortly  be  published  simultaneously  in 
German  and  English.^ 

In  the  meantime,  w^e  turn  with  eagerness  to  the  course  of 
lectures  now  under  review  ;  and  we  are  not  surprised  to  find 
that  they  justify  completely  the  anticipations  w^hich  their 
announcement  awakened.  During  the  last  seventeen  years, 
the  wider  knowledge  that  has  become  available,  and  the  staff 
of  workers  who  have  devoted  themselves  to  inquiries  in  this 
field,  have  increased  in  the  most  extraordinarv  manner. 
Hence  it  has  become  necessary  to  present  a  brief  survey  of 
the  results  which  have  recentlv  been  achieved.  Not  that 
any  complete  statement  is  attempted  ;  on  the  contrary,  as 
Dr.  Jastrow  remarks,  '  the  material  for  the  study  has  grown 
to  such  an  extent  that  it  is  no  longer  possible  (even  were  it 
desirable)  to  present  the  entire  subject  in  a  single  course  of 
lectures.'  *     The  title  of  his  book  shows  that  he  contemplates 

1898.  Vide  also  his  splendid  article,  bearing  the  same  title,  in  Hastings's 
Dictionary  of  the  Bible,  extra  vol.,  pp.  531  f.     Edinburgh,  1905. 

^  Cf.  Die  Religion  BabyloniensuTidAssyriens.   3  vols.    Giessen,  1905-1912. 

*  Cf.  Bildermappe  zur  Religion  Babyloniens  und  Assyriens.     Giessen,  1912. 
^  Cf.,  in  this  connexion,  the  author's  Hebrew  and  Babylonian  Traditions. 

(The  Haskell  Lectures,  Oberlin,  1913.)     New  York,  1914. 

*  Cf.  p.  1. 


256  THE  HISTORY  OF  RELIGIONS 

including  only  the  salient  features  of  those  beliefs  and 
practices  which  he  proceeds  to  examine. 

Of  the  six  chapters  into  which  the  book  is  divided,  the 
first  is  general  and  introductory  ;  nevertheless,  it  supplies 
an  admirable  conspectus  of  Babylonian  culture  and  religion. 
Then  follows,  in  the  second  lecture,  a  very  valuable  feature 
of  the  volume,  viz.  '  a  picture  of  the  chief  deities  in  the 
systematized  pantheon,  with  due  regard  to  the  manner  in 
which  the  original  traits  of  these  deities  were  overlaid  with 
the  attributes  accorded  to  them  because  of  the  political 
position  assumed  by  the  centres  in  which  they  were  wor- 
shipped. ...  I  venture  to  hope  that  my  presentation  of 
the  pantheon  will  be  regarded  as  an  advance  upon  previous 
attempts  '.^ 

Chapters  iii  and  iv,  likewise,  possess  a  more  than  ordinary 
value.  It  is  only  within  recent  years  that  we  have  come  to 
understand  the  place  which  the  ancient  Babylonians  assigned 
to  omens  of  various  kinds.  Many  records  are  now  in  our 
hands  which  demonstrate  that  the  destinies  of  individuals, 
and  of  the  whole  people  indeed,  were  held  to  be  dependent 
upon  the  activity  or  inactivity  of  certain  mysterious  agencies. 
Accordingly,  the  subject  of  divination  is  given  exhaustive 
treatment,  in  relation  (a)  to  examinations  made  of  the  liver 
of  animals  offered  in  sacrifice,  and  (h)  to  the  movements  of 
the  heavenly  bodies.^ 

Lectures  v  and  vi  are  of  equally  engaging  interest.  The 
former  is  entitled  '  The  Temples  and  the  Cults  ',  and  con- 
tains a  careful  exposition  of  the  meaning  of  the  temple  as 
a  structure,  and  of  the  somewhat  complicated  ritual  w^hich 
was  observed  within  its  walls.  The  latter  lecture  restricts 
itself  to  '  Ethics  and  Life  after  Death  '.  It  supplies,  perhaps, 
the  crowning  touch  in  this  very  able  book.  Professor 
Jastrow  lays  strong  emphasis  here  upon  a  very  important 
distinction.  '  I  am  convinced  ',  he  says,  '  that,  for  a  proper 
understanding  of  the  religion  under  discussion,  we  must 
differentiate   more   sharply   than  has   hitherto   been   done 

^  Cf.  p.  vi.  *  Cf.  Franz  Cumont :  vide  supra,  pp.  207  f.,  and  224. 


JASTROW,  Religious  Belief  in  Babylonia  and  Assyria      257 

between  these  two  currents  of  thought, — the  popular  and 
the  speculative.     In  the  views  of  life  after  death,  the  con- 
trast between  what  the  people  believed,  and  the  way  in 
which  the  priests  partly  justified  these  beliefs,  is  particularly 
instructive.'  ^     The  common  opinion  held  by  the  former  was 
that  '  the  dead  continue  in  a  conscious  (or  semi-conscious) 
state  after  this  life  is  come  to  an  end.  .  .  .     Deep  down  in 
the  bowels  of  the  earth,  there  was  pictured  a  subterranean 
cave  in  which  the  dead  are  huddled  together.     The  place  is 
dark,  gloomy,  and  damp  ;    and,  in  a  poetic  work,  it  is  de- 
scribed as  a  neglected  and  forlorn  palace,  where  dust  has  been 
allowed  to  gather.  ...     It  is  a  land  from  which  there  is  no 
return,  a  prison  in  which  the  dead  are  confined  for  all  time  '.^ 
Among  the  priests,  however — and,  especially,  among  the 
more  educated  and  thoughtful  classes  in  every  community — 
there  was  found  '  at  least  the  faint  inkling  of  the  view  that 
the  gods,  actuated  by  justice  and  mercy,  could  not  condemn 
all  alike  to  a  fate  so  sad  as  eternal  confinement  in  a  dark  cave. 
Besides  Aralu,  there  was  also  an  "  Island  of  the  Blest  ",  .  .  . 
to  which  those  were  carried  who  had  won  the  favour  of  the 
gods.'  ^  Yet  very  few  indeed,  it  appears,  were  counted  worthy 
to  enter  this  blissful  state.     The  rulers,  and  even  the  priests, 
had  to  face  the  common  fate,  and  dwell  in  the  cave  of  never- 
'ending  night.     '  Only  one  thing  can  make  the  fate  of  the 
dead  less  abhorrent.     A  proper  burial,  with  an  affectionate 
care  of  the  corpse,  ensures  at  least  a  quiet  repose.'  * 

Accordingly,  among  the  Babylonians,  we  find  frequent 
^  expression  of  sad  resignation  that  man  must  be  content 
with  the  joys  of  this  w^orld.  Death  is  an  unmitigated  evil ; 
and  the  favour  of  the  gods  is  shown  by  their  willingness  to 
save  the  victims,  as  long  as  possible,  from  the  cold  and  silent 
grave  '.^  The  present  world,  in  effect,  is  the  only  world. 
Whatever  a  man  hopes  to  do  or  win  must  be  done  and  won 
while  he  is  still  in  the  flesh.  He  must  placate  the  gods  while 
he  has  still  a  chance  to  do  so.     '  What  happiness  a  man  may 

^  Cf.  pp.  vii  and  viii.  ^  Cf.  p.  353. 

2  Cf.  p.  355.  *  Cf.  p.  358.  ^  Cf.  p.  365. 

S 


258  THE  HISTORY  OF  RELIGIONS 

desire  must  be  secured  in  this  world.  It  was  now,  or  never.'  ^ 
Is  it  surprising  that  no  ethical  conceptions,  comparable  even 
with  the  lowest  ideals  of  Buddhism,  entered  into  the  Baby^ 
Ionian  scheme  of  belief  ?  There  was  no  '  doctrine  of  retribu- 
tion for  the  wicked,  and  belief  in  a  better  fate  for  those  who 
had  lived  a  virtuous  and  godly  life  '.^  No  matter  how  a  man 
might  conduct  himself,  all  alike  were  buried  at  last  in  a  ray- 
less  gloom.  '  Had  an  ethical  factor  been  introduced,  in 
however  faint  a  degree ',  Professor  Jastrow  concludes,  '  we 
should  have  found  a  decided  modification  of  the  primitive 
views  in  regard  to  the  fate  of  the  dead.  Perhaps  there  might 
have  been  a  development  not  unlike  that  which  took  place 
among  the  Hebrews, — who,  starting  from  the  same  point 
as  the  Babylonians  and  Assyrians,  reached  the  conclusion 
that  a  god  of  justice  and  mercy  extended  his  protection  to 
the  dead  as  well  as  to  the  living,  and  that  those  who  suffered 
injustice  in  this  world  would  find  a  compensatory  reward 
in  the  next.'  ^ 

The  value  of  this  book  is  greatly  enhanced  by  the  addition 
of  over  fifty  admirable  illustrations,  a  Map  of  Babylonia  and 
Assyria,  and  Chronological  Lists  of  the  rulers  of  these  ancient 
Empires.^ 

INDIA  E  BUDDHISMO  ANTICO,  di  Giuseppe  de  Lorenzo, 
Professore  di  Geografia  Fisica  nell'  Universita  di  Napoli. 
(Biblioteca  di  Cultura  Moderna.)  Bari :  Giuseppe 
Laterza  e  Figli,  [2nd  edition],  1911.    Pp.  viii.,  488.    L.  5. 

Professor  de  Lorenzo  won  many  years  ago  the  gratitude 
and  thanks  of  all  serious  students  of  religion.     In  the  intro- 

'  Cf.  p.  373.  2  c/  p.  372.  3  Cf.  pp.  412  f. 

*  The  student  is  recommended  to  consult  an  excellent  article  entitled 
'  Notes  upon  the  Beliefs  of  the  Babylonians  and  the  Assyrians  '  which  ap- 
peared in  The  Expository  Times,  vol.  xxii,  pp.  163-7  :  vide  infra,  p.  477. 
Also,  the  'Bulletin  de  la  religion  assyro-babylonienne,  1909-1910'  in  the 
Revue  de  Vhistoire  des  religions,  vol.  Ixiv,  pp.  292-342,  and  vol.  Ixv,  pp.  178— 
225  :  vide  infra,  p.  488.  Also,  '  Bulletin  des  religions  babylonienne  et 
assyrienne  '  in  Becherches  de  science  religieuse,  vol.  i,  pp.  291  f.  and  pp.  397  f., 
vol.  iii,  pp.  270  f.,  and  vol.  v,  pp.  163  f.  :  vide  infra,  p.  487. 


LORENZO,  India  e  Buddhisnio  Anlico  259 

duction  to  this  book,  in  which  he  sketches  the  rapid  growth 
of  Europe's  acquaintance  with  Buddhism,  he  pays  a  high 
tribute  to  the  gifts  of  Dr.  Neumann  of  Vienna,  and  acknow- 
ledges his  great  personal  debt  to  that  indefatigable  worker. 
'  Questa  fedele  traduzione  di  Neumann  ',  he  says,  '  forma  la 
base  fondamentale  del  present e  volume.'  ^  Much  help,  no 
doubt,  has  been  derived  from  the  labours  of  Dr.  Neumann, 
who,  for  a  score  of  years,  has  been  at  work  translating  selec- 
tions from  the  Pali  texts  of  Buddhism  ;  ^  but  the  present 
author  is  entitled  to  great  credit  for  what  he  himself  has 
accomplished  during  that  time.  For  more  than  two  decades 
he  has  found  his  chief  delight  in  furnishing  students  with 
expositions  of  various  phases  of  this  study,  A  few  years  ago, 
in  collaboration  with  Dr.  Neumann,  he  supplied  Italian 
scholars  with  the  first  vernacular  translation — from  Pali — 
of  the  Buddha  Dialogues.^ 

The  present  volume  is  divided  into  four  Parts,  entitled  as 
follows  :  (1)  India  before  the  time  of  Gotama  Buddha, 
(2)  The  Beginnings  of  Buddhism,  (3)  The  Dialogues  of 
Buddha,  and  (4)  Buddhism  since  Buddha's  Time.  In  the 
first  of  these  sections,  a  very  interesting  comparison  is 
instituted  between  the  Brahmanic  theories  of  immortality, 
redemption,  and  asceticism,  and  the  corresponding  views 
propounded  by  the  more  celebrated  of  the  teachers  of  Greece. 
In  the  second  section,  an  excellent  sketch  is  given — the 
relevant  historical,  archaeological,  and  epigraphical  evidences 
being  supplied — of  Buddha's  birth,  life,  and  death.     The 

^  CJ.  p.  18.  And  again :  '  A  lui  deve  anche  I'ltalia  la  sua  piu  intima 
conoscenza  del  Buddhismo  ;  a  lui  ed  alia  sua  opera  io  debbo  la  migliore  luce 
della  mia  mente  e  la  piu  grande  consolazione  della  mia  vita  '  (p.  6). 

^  Cf.  Karl  Eugen  Neumann,  Buddhistische  AntTwlogie.  Texte  aus  dem 
Pdli-Kanon  zum  ersten  Mai  vbersetzt.  Leiden,  1892  ;  Die  Beden  Gotamo 
Buddhos.  3  vols.  Leipzig,  1896-1902  ;  Die  Lieder  der  Monche  und  Nonnen 
Gotamo  Buddhos.  Berlin,  1899  ;  etc.  etc.  Dr.  Franke  {vide  infra,  p.  407) 
does  not  hold  Dr.  Neumann's  translations  to  be  as  reliable  as  they  might 
have  been. 

^  Cf.  Karl  E.  Neumann  e  Giuseppe  de  Lorenzo,  /  discorsi  di  Gotamo 
Buddho  nel  Majjhimanilcayo.  Bari,  1907.  [This  book  is  a  translation  of 
vol.  i  of  Neumann's  Buddhistische  Anthologie,  mentioned  in  the  preceding 
footnote.] 

S2 


260  THE  HISTORY  OF  RELIGIONS 

third  section,  which  forms  the  main  body  of  the  work,  is 
devoted  to  an  examination  and  analysis  of  the  Dialogues. 
The  closing  section  passes  in  review  the  history  and  pros- 
pects of  Buddhism  in  India,  in  Asia  generally,  and  also  in 
the  West.  .  ' 

This  interesting  work  is  not  absolutely  new,  seeing  that 
it  appeared  in  a  first  edition  in  1904.  Nevertheless,  to  all 
intents  and  purposes,  it  is  a  new  book.  Carefully  revised 
throughout,  its  material  has  been  considerably  augmented. 
The  studies  it  contains  have  thus  been  brought  well  up-to- 
date. 


THE  SIKH  RELIGION.  Its  Gurus,  Sacred  Writings 
AND  Authors,  by  Max  Arthur  Macauliffe.  6  vols. 
Oxford:  The  Clarendon  Press,  1909.  Pp.  Ixxxviii., 
2,403.    £3  3s. 

A  London  journal,  framing  an  obituary  notice  of  the  late 
Mr.  Macauliffe  only  three  years  after  the  completion  of  his 
•epoch-making  treatise,  did  not  affirm  too  much  when  it 
stated  that  the  author  '  had  the  satisfaction,  denied  to  most 
men,  of  knowing  before  his  death  that  he  was  leaving  behind 
him  a  monument  more  enduring  than  brass  '.^  His  labour, 
it  must  be  confessed,  received  scanty  recognition  during  his 
lifetime.  When  his  manuscript  was  complete,  the  British 
Government  offered  him  a  honorarium  of  £300  towards 
meeting  the  numerous  expenditures  to  which  he  had  been 
put ;  but  the  proposal,  perhaps  somewhat  curtly,  was 
refused.  Thousands  of  pounds  of  the  writer's  modest  fortune 
had  been  spent,  without  stint  or  hesitation,  upon  the  high 
enterprise  in  which  he  had  so  long  been  engaged  ;  and  the 
.acceptance  of  the  trifling  reward  which  was  offered  to  him 
would  no  doubt  have  seemed  to  appraise  the  worth  of  his 
undertaking  at  a  value  far  beneath  that  which  he  and  others 
assigned  to  it. 

The  story  of  the  origin  of  this  work  reads  like  a  romance. 

^  Cf.  The  Times.     London,  March  17,  1913. 


MACAULIFFE,  The  Sikh  Religion  261 

Mr.  Macauliffe  joined  the  staff  of  the  Indian  Civil  Service 
in  1863.  His  duties  led  to  his  becoming  a  resident  of  the 
Punjab,  i.  e.  the  Province  in  which  Sikhism  originated  in 
the  fifteenth  century.  Promoted  in  due  course  from  step  to 
step,  Mr.  Macauliffe  was  eventually  called  upon  to  fill  the 
post  of  Divisional  Judge.  This  advance  was  gained  in  1884. 
It  was  while  he  was  thus  o£&cially  occupied  that  an  influential 
deputation  of  leaders  of  the  Sikh  faith — aware  that  he  had 
long  been  a  diligent  student  of  their  religion,  that  he  was 
familiar  with  the  circumstances  of  its  origin,  that  he  knew 
well  its  chequered  history,  and  that  he  had  often  protested 
against  the  misrepresentations  to  which  it  had  been  sub- 
jected— urged  him  to  resign  his  judgeship,  to  devote  all  his 
remaining  energy  to  the  preparation  of  a  reliable  translation 
of  the  Sikh  Bible,  and  to  furnish  in  this  way  an  authoritative 
vindication  of  a  deeply  venerated  religion.  The  proposition 
was  a  magnificent  tribute,  no  doubt,  to  Mr.  Macauliffe's 
reputation  for  learning,  sympathy,  and  disinterested  self- 
sacrifice  ;  but  could  there  be  any  hope  that  the  plea  would 
be  favourably  entertained  ?  The  event  proved  that  the  Sikhs 
had  not  over-estimated  either  the  courage  or  the  ability  of 
an  ardent  European  admirer.  Mr.  Macauliffe  in  1893  sur- 
rendered his  Government  appointment,  and  gave  himself 
with  all  his  heart  to  his  tremendous  task.  For  the  next 
sixteen  years,  he  tJiougJit  practically  of  nothing  else  and 
ivorked  for  nothing  else.  Ultimately  he  succeeded  in  making 
an  excellent  translation  of  the  Granth  into  idiomatic  and 
sonorous  English.  The  Granth,  like  the  Hebrew  and  Chris- 
tian Scriptures,  is  the  product  of  a  gradual  literary  deve- 
lopment. It  embraces,  first  of  all,  the  Adi-Granth  (or 
original  Bible),  which  belongs  to  the  end  of  the  sixteenth 
century.  This  set  of  writings  contains  a  large  number  of 
poems,  written  not  only  by  Gurus  prior  to  that  date,  but 
framed  in  many  instances  by  still  earlier  monotheistic 
reformers.  The  pen  of  Guru  Arjun  (the  fifth  Guru),  who 
compiled  this  work,  furnished  about  one  half  of  its  contents. 
Later  on,  however,  when  the  tenth  Guru  came  into  power 


262  THE  HISTORY  OF  RELIGIONS 

(1675-1708),  a  second  Granth  was  prepared, — a  martial  and 
patriotic  kind  of  book,  full  of  the  ring  of  battle,  in  harmony 
with  the  change  which  time  had  wrought  in  the  national 
character  of  the  Sikh  nation.  Many  of  the  representatives 
of  this  faith  regard  this  later  Granth  as  of  inferior  authority, 
and  many  reject  it  altogether  ;  but,  as  might  be  expected, 
it  appealed  very  strongly  to  the  growing  warrior  instincts  of 
the  people.  Nanak  (the  first  Guru)  had  said  :  '  Let  thy  coat 
of  mail  be  understanding.  Convert  thy  enemies  into  friends  ; 
fight  valiantly,  but  with  no  weapon  save  the  Word  of  God.' 
Govind  Singh  (the  last  Guru),  on  the  contrary,  proclaimed  : 
*  Be  lions  in  the  path  of  all  your  foes.' 

Mr.  Macauliffe  had  thus  to  face  the  problem  of  translating 
a  dual  Scripture,  and  one  whose  successive  supplements 
had  been  written  in  half  a  dozen  languages, — Hindi,  early 
Punjabi,  Mahratthi,  Persian,  etc.  The  task  was  attempted 
none  too  soon,  for  many  of  the  dialects  which  Mr.  Macauliffe 
had  to  translate  had  already  become  exceedingly  difficult  to 
render  into  English  ;  even  English-speaking  Sikhs  confessed 
that  they  dared  not  attempt  it.  Many  of  the  terms  employed 
in  the  Granth  are  now  quite  obsolete  ;  they  are,  moreover, 
of  unknown  origin,  and  even  the  authorized  teachers  of 
Sikhism  can  only  guess  their  meaning.  But  Mr.  Macauliffe — 
falling  back  upon  his  linguistic  ability,  not  afraid  of  hard 
work,  and  aided  b}^  the  best  advisers  he  could  find — refused 
to  be  dismayed.  He  realized,  besides,  that  the  trusted 
expositors  of  these  Scriptures  were  passing  away,  and  that 
before  many  years  the  last  of  them  would  be  beyond  reach. 
Accordingly,  sparing  himself  no  pains  and  pressing  every 
available  agency  into  service,  he  tells  us  that,  after  his  task 
had  reached  a  certain  stage,  '  I  submitted  every  line  of  my 
work  to  the  most  searching  criticism  of  learned  Sikhs.  .  .  . 
I  also  published  invitations  in  Sikh  newspapers,  to  all  whom 
it  might  concern,  to  visit  me,  inspect  and  (if  necessary, 
correct)  my  translation.'  ^  It  may  quite  justly  be  claimed, 
therefore,  that,  in  The  Sikh  Religion,  we  possess  a  rendering 

^  Cf.  p.  ix. 


MACAULIFFE,  The  Sikh  Religion  263 

of  the  Granth  which  carries  with  it  the  endorsement  of  the 
foremost  authorities  who  to-day  represent  that  faith. 

But  this  indefatigable  scholar  was  not  willing,  even  yet, 
to  reckon  his  labours  complete.  Finding  that  there  were  no 
documents  which  gave  a  full  and  authorized  account  of  the 
Sikh  Gurus,  Saints,  and  Writers,  Mr.  Macauliffe  undertook 
to  supply  that  lack  also.  With  conscientious  diligence,  he 
proceeded  to  separate,  and  discard,  the  vast  accretion  of 
'  debased  superstitions  and  heterodox  social  customs  '  which 
had  gradually  come  to  be  associated  with  the  recognized 
teaching  of  the  Sikh  religion.  The  discoveries  he  thus  made 
constitute  the  bulk  of  the  work  he  has  given  us.  Volumes 
i  to  V,  inclusive,  contain  a  fairly  full  narrative  of  all  that  is 
known  concerning  the  lives  of  the  successive  Gurus,  ten  in 
number,  with  details  concerning  the  origin  of  their  occasional 
hymns  and  other  writings,  of  which  translations  are  duly 
supplied.  Volume  vi,  inverting  the  chronological  order, 
contains  similar  data  associated  with  the  Bhagats,  i.  e.  the 
reformatory  forerunners  of  the  Gurus.  The  Granth  itself, 
accordingly,  is  not  set  out  before  the  reader  in  separate  and 
concrete  form  ;  it  is  scattered  piecemeal  through  the  work, 
introduced  at  the  successive  dates  at  which  it  chanced  to  be 
written  by  its  authors.  It  was  the  express  wish  of  the  Sikh 
authorities  that  their  Sacred  Scriptures  should  be  thus 
'  hidden  '  (as  it  were)  from  the  gaze  of  the  merely  curious 
reader,  while  at  the  same  time  they  would  remain  easily 
accessible  to  those  who  really  wanted  to  study  them. 

Of  the  substance  of  the  Sikh  Keligion,  it  is  not  necessary 
to  give  a  detailed  account  here  ;  the  relevant  question  v/hich 
arises  is  :  Does  Mr.  Macauliffe  provide  an  adequate  and 
reliable  exposition  of  that  faith  ?  We  have  drawn  attention 
to  the  rare  devotion  with  which  he  gave  himself  to  his  task. 
He  was  privileged  to  live  for  years  at  Amritsar, — the  central 
stronghold  of  Sikhism,  where  its  renowned  Golden  Temple 
was  erected  and  where  its  foremost  leaders  have  long  had 
their  seat.  Mr.  Macauliffe  has  undoubtedly  written  the 
fullest  and  most  important  work  on  the  subject  that  has  thus 


264  THE  HISTORY  OF  RELIGIONS 

far  been  produced  in  any  Western  language.  That  such 
a  treatise  was  called  for  is  explained  by  the  fact  that  its  only 
real  competitor  in  Europe,  Professor  Trumpp's  well-known 
book/  conveyed  a  very  misleading  conception  of  the  actual 
contents  of  the  Sikh  Bible. 

Mr.  Macauliffe  gives  an  excellent  summary  of  this  religion 
in  vol.  iv  ;  ^  and,  in  vol.  i,  we  find  this  notable  and  compact 
statement  :  '  it  prohibits  idolatry,  hypocrisy,  caste  exclu- 
siveness,  the  con-cremation  of  widows,  the  use  of  wine 
and  other  intoxicants,  tobacco  smoking,  infanticide,  slander, 
pilgrimages  to  the  sacred  rivers  and  tanks  of  the  Hindus  ; 
and  it  inculcates  loyalty,  gratitude  for  all  favours  received, 
philanthropy,  justice,  impartiality,  truth,  honesty,  and  all 
the  moral  and  domestic  virtues  known  to  the  holiest  citizens 
of  any  country.'  ^ 

It  is  beyond  question  that  Sikhism  marks  the  beginning  of 
a  genuine  and  earnest  reform.  Hinduism  had,  long  before 
the  fifteenth  century,  fallen  away  terribly  from  the  standards 
of  its  earlier  purity.  Islam,  on  the  other  hand,  affirmed 
with  unwavering  fidelity — over  against  the  gross  polytheism 
of  the  Hindus — the  absolute  unity  of  God.  Hence,  at  a  time 
when  Luther  and  Calvin  were  making  their  great  protest  in 
Europe,  Nanak  raised  a  like  stern  protest  in  Asia.  '  Some 
men  are  Hindus,'  he  declared,  '  and  some  are  Moslems. 
Yet  they  are  all  alike  ;  there  is  but  one  God,  the  Father  of 
them  all.'  Had  Sikhism  succeeded  in  its  mission,  Hinduism 
and  Islam  might  have  been  combined  in  a  single  compre- 
hensive system.  Not  only  would  monotheism  have  received 
an  immense  and  perhaps  permanent  impulse,  but  the  blight 
of  many  a  leading  doctrine  of  Hinduism  would  effectually 
have  been  purged  away.  The  positive  ethical  teaching  of 
the  new  religion  could  not  have  failed  to  exert  a  powerful 

^  C/.  Ernst  Trumpp,  The  Adi-Granth,  or  The  Scriptures  of  the  Sikhs.  [A 
Translation,  with  accompanying  Essays.]  London,  1877.  Vide  also  Die 
Meligion  der  Sikhs.     Nach  den  Quellen  dargestellt.     Leipzig,  1881. 

2  CJ.  also  Mr.  Macaulifife's  article  on  '  Sikhism  '  in  the  Encyclopcedia 
Britannica,  11th  edition,  vol.  xxv,  pp.  8G  f.  :  vide  infra,  pp.  433  f. 

*  Cf.  p.  xxiii. 


MACAULIFFE,  The  Sikh  Religion  265 

influence  upon  the  individual  and  national  life  of  all  those 
peoples  in  India  who  might  have  embraced  it.  As  things 
have  turned  out,  however,  a  practically  unreformed  Hindu- 
ism bids  fair  before  long  to  absorb  Sikhism, — a  calamity 
which,  in  Mr.  Macauliffe's  judgement,  every  friend  of  India 
and  the  British  Empire  should  strenuously  seek  to  avert. 

Although  this  author,  by  his  unrequited  labours,  has 
undoubtedly  given  great  assistance  to  the  progress  of  general 
scholarship  ;  although,  like  Max  Muller,^  he  has  become 
the  interpreter  to  thousands,  both  in  India  and  beyond  it, 
of  sacred  but  growingly-obscure  texts  which  (while  greatly 
revered)  have  become  practically  unintelligible  to  those 
who  hold  them  in  highest  honour  ;  and  although  he  has 
rendered  by  his  industry  a  very  special  service  to  students 
of  the  History  of  Keligions,  it  is  necessary  to  utter  a  word 
of  caution  in  reference  to  one  important  detail.  Mr.  Mac- 
auliffe  must  never  be  quoted  as  '  the  chief  modern  authority  ' 
on  this  subject,  save  with  a  certain  reservation. 

In  the  work  under  review,  one  occasionally  comes  across 
a  remark — more  or  less  unpleasantly  critical; — which  reflects 
seriously  upon  the  judgement  and  temper  of  the  late  Pro- 
fessor Trumpp.  No  one  can  wholly  take  exception  to  this 
attitude,  when  the  facts  of  the  case  are  duly  considered  ; 
yet,  as  we  shall  see  in  a  moment,  Mr.  Macauliffe  was  certainly 
not  the  man  to  administer  the  needed  reproof.  Dr.  Trumpp, 
beyond  all  question,  was  but  meagrely  equipped  for  his  task. 
His  knowledge  of  English  was  very  imperfect, — perhaps 
almost  as  imperfect  as  his  knowledge  of  the  various  written 
dialects  which  he  set  himself  to  translate.  Worst  of  all, 
he  was  resident  in  India  as  a  Christian  missionary,  having  no 
further  concern  with  Sikhism  than  to  undermine  and  supplant 
it.  His  estimate  of  the  successive  Gurus  can  hardly  be  said 
to  be  flattering.  He  says  in  his  book  that  '  the  Sikh  Granth 
is  a  very  big  volume,  but  incoherent  and  shallow  in  the 

^  Cf.  his  editorial  supervision  of  the  translation  of  The  Sacred  Books  of 
the  East.  49  vols.  Oxford,  1879-1904.  An  Index-volume  followed  in 
1910  ;  vide  infra,  pp.  466  f. 


266  THE  HISTORY  OF  RELIGIONS 

extreme,  and  couched  at  the  same  time  in  dark  and  perplex- 
ing language  in  order  to  cover  these  defects  '.^  Or  again  : 
'  The  Granth,  in  proportion  to  its  size,  is  perhaps  the  most 
shallow  and  empty  book  that  exists.'  2  At  the  same  time, 
when  Dr.  Trumpp  somewhat  too  rashly  affirmed  that  '  Sikh- 
ism  is  in  no  way  different  from  the  common  Hindu  pan- 
theism ',^  he  was  nearer  the  truth  than  when  Mr.  Macauliffe 
deliberately  declares  that  '  it  would  be  difficult  to  point  to 
a  religion  of  greater  originality  '.^  Sikhism,  in  point  of  fact, 
never  got  away  from  the  entanglements  of  its  Hindu  origin  ; 
and  its  relapse  into  Hinduism,  should  this  result  eventually 
come  to  pass,  need  not  cause  much  surprise.  Mr.  Macauliffe 
is  anxious  to  keep  the  two  systems  aloof.  This  aim  is  due  in 
part  to  the  fact  that  Hinduism  of  late  has  not  been  so  gener- 
ously affected  towards  the  British  crown  as  could  have  been 
desired.  On  the  other  hand,  under  Govind  Singh — when, 
like  Shintoism  in  Japan,  Sikhism  produced  a  succession  of 
heroes,  men  of  undoubted  and  undaunted  courage — the 
inculcation  of  loyalty  to  British  rule  became  a  formal  part 
of  the  Sikh  religion  ;  and  Mr.  Macauliffe,  looking  back  and 
looking  forward,  is  over-anxious  to  utilize  this  fact  in  the 
interest  of  strengthening  British  dominion  in  India.  Hence 
his  point  of  view — very  natural  in  a  thorough-going  Anglo- 
Indian  Government  administrator,  who  has  good  reasons  for 
advocating  that  every  possible  step  should  be  taken  to 
prevent  the  disappearance  of  Sikhism — cannot  be  said  to 
be  a  wholly  disinterested  one. 

There  is  another  respect  in  which  Mr.  Macauliffe  must  be 
adjudged  a  special  pleader.  If  Dr.  Trumpp  unfortunately 
showed  himself  at  times  to  be  careless,  incompetent  and 
manifestly  biased,  Mr.  Macauliffe  becomes  upon  occasion  the 
mere  mouthpiece  of  the  Sikh  authorities  at  Amritsar.  Pro- 
fessor Bloomfield — while  not  himself  conspicuously  sym- 
pathetic— has  probably  full  warrant  for  saying  that  '  on  the 
whole  and  in  the  main,  Mr.  Macauliffe's  work  impresses  one 

^  Cf.  Ernst  Trumpp,  The  Adi-Granth,  p.  vii.  ^  Cf.  ibid.,  p.  cxxii. 

^  Cf.  ibid.,  p.  c  :  vide  also  pp.  cxii  f.  *  Cf.  p.  Iv. 


MACAULIFFE,  The  Sikh  Religion  267 

as  a  reliable  account  of  Sikhism  as  the  Sikhs  see  it, — that,  but 
nothing  more.  The  quasi-historical  accounts  are  based  upon 
zealot  Sikh  sources,  full  of  fond  and  unbridled  fancies.  By 
every  token,  these  lives  of  the  Gurus  are  legendary,  fantastic, 
and  largely  incredible.  .  .  .  Sikh  philology  of  the  remoter 
future  will  gratefully  remember  Mr,  Macauliffe's  work  ;  but 
it  will  remember  it  as  a  great  work  of  orientation,  rather  than 
a  critical  analysis  of  Sikh  teachings  or  an  unprejudiced 
history  of  the  development  of  the  Sikh  nation  '.^ 

Scholars  still  stand  in  need  of  an  edition  of  the  Granth  in 
English, — compact  in  form,  freed  from  all  extraneous 
accretions,  and  wholly  unbiased  in  spirit.  Notwithstand- 
ing all  the  pains  that  Mr.  Macauliffe  has  taken,  he  himself 
admits  that  his  own  renderings  are  occasionally  somewhat 
doubtful !  Additional  years  of  waiting  are  probably  in  store 
for  us ;  but,  after  the  original  texts  of  these  Scriptures 
have  been  transcribed,  edited,  and  reproduced  in  Europe, 
the  boon  we  crave  will  not  much  longer  be  denied  us. 


THE  KELIGION  OF  THE  ANCIENT  CELTS,  by  John 
Arnott  MacCulloch,  The  Eectory,  Bridge  of  Allan. 
Edinburgh:   T.  and  T.  Clark,  1911.    Pp.  xv.,  399.    10s. 

Notwithstanding  the  demands  of  multifarious  parochial 
duties.  Canon  MacCulloch  happily  finds  time  to  follow  up  his 
earlier  studies  in  the  History  of  Eeligions.  The  handy  little 
primer  he  published  a  decade  ago  continues  to  render  excel- 
lent service  in  various  quarters. ^  His  researches  in  a  kindred 
field  are  full  of  suggestive  information.^  It  is  unfortunate, 
however,  that  a  still  earlier  volume — one  which  none  of  its 
possessors  w^ould  willingly  surrender — has  been  allowed  to 
remain  so  long  out  of  print  ;   for  it  is  beyond  question  that 

^  Cf.  Maurice  Bloomfield  on  '  The  Sikh  Religion '  in  Studies  in  the 
History/  of  Eeligions,  pp.  170-1  :   vide  infra,  p.  310. 

^  Cf.  Religion  :  Its  Origin  and  Forms.     London,  1904. 

^  Cf.  The  Childhood  of  Fiction  :  A  Study  of  Folk  Tales  and  Primitive 
Thought.     London,  1905. 


268  THE  HISTOEY  OF  RELIGIONS 

this  book  lent  an  early  and  very  decided  impulse  to  a  depart- 
ment of  inquiry  which  has  since  made  progress  in  a  surpris- 
ingly rapid  way.^ 

In  the  present  volume,  Dr.  MacCulloch  concentrates  the 
reader's  attention  upon  a  single  faith, — or  rather,  perhaps, 
upon  a  group  of  kindred  faiths.^  He  is  under  no  illusion 
touching  the  difficulty  of  his  task.  His  predecessors  in  this 
quest  have  not  been  conspicuously  successful ;  and  he  can 
hardly  claim  to  surpass  them — some  of  them,  at  least — in 
enthusiasm,  in  learning,  or  in  sober  purpose  and  judgement. 
But  he  does  claim  to  approach  the  subject  from  a  point  of 
view  more  strictly  scientific  than  any  which  has  hitherto 
been  adopted.  He  has  made  a  fresh  study  of  the  sources. 
He  does  not  frame  his  thesis  in  the  form  in  which  M.  Reinach 
presents  it,^  or  as  Sir  Edward  Anwyl  has  sought  to  expound 
it.^  The  labours  of  Sir  John  Rhys,  it  is  true,  have  not  been 
overlooked  ;  ^  but  the  latter,  like  most  of  the  older  group  of 
scholars,  is  a  representative  of  the  mythological  school, 
while  Canon  MacCulloch  is  a  pronounced  and  unwavering 
anthropologist. 

This  study  is,  admittedly,  a  very  thorny  one.  No  strictly 
Celtic  literature  exists.  Accordingly,  any  one  who  seeks  to 
collect  information  upon  which  ultimately  to  base  some 
substantial  conclusions  will  find  that  the  available  facts  are 
scanty  in  number  and  exceedingly  hard  to  verify.^  Existing 
data  are  open,  also,  to  entirely  different  interpretations,  each 
of  which  can  be  defended  by  arguments  which  seem  quite 
fair  and  relevant .''     Canon  MacCulloch  goes  so  far  as  to 

^  Cf.  Comparative  Theology.     London,  1902.         ^  Vide  swpra,  pp.  204  f. 

^  Cj.  Salomon  Eeinach,  Orpheus,  pp.  161  f.     Paris,  1909. 

*  Cf.  Edward  Anwyl,  Celtic  Religion  in  Pre-Christian  Times.  London, 
1900. 

^  Cf.  John  Rhys,  Lectures  on  the  Origin  and  Growth  of  Religion,  as  illus- 
trated by  Celtic  Heathendom.  London,  1888.  Also,  Celtic  Folklore  :  Welsh 
and  Manx.     2  vols.     Oxford,  1901. 

^  Hence  the  embarrassments  under  which  Matthew  Arnold  was  compelled 
to  write  his  well-known  essay  On  the  Study  of  Celtic  Literature.  London, 
1867. 

'  Cf.  Thomas  W.  H.  RoUeston.  Myths  and  Legends  of  the  Celtic  Race, 


MacCULLOCH,  Beligion  of  the  Ancient  Celts         269 

declare  that  '  the  difficulty  and  complexity  of  the  subject 
make  all  results  merely  tentative  ;  and  it  is  doubtful  whether 
we  shall  ever  know  exactly  what  Celtic  religion  was  '.  There- 
in lies  the  explanation  of  the  wholesale  series  of  guesses 
which  used  to  characterize  the  work  of  early  explorers  in  this 
field.  It  is  a  fault,  moreover,  from  which  the  present  author 
is  not  himself  wholly  exempt. 

Dr.  MacCulloch  thinks  that  the  Druids,  to  whom  he 
devotes  two  chapters,  constituted  'a  native  Celtic  priest- 
hood '.  But  another  Scottish  clergyman,  of  a  different 
ecclesiastical  communion,  joins  issue  sharply  with  the  author 
at  this  point,  and  goes  on  to  affirm  that  '  the  Druids  of  Gaul 
[i.  e.  true  Celts]  bear  little  resemblance  to  the  Druids  of 
Gaelic  literature.  .  .  .  The  Druids  of  Gaul  were  ministers 
of  religion,  the  priests  of  the  national  faith,  a  recognized  and 
exclusive  order  in  the  State,  the  arbiters  in  disputes,  the 
teachers  of  youth,  the  presidents  at  the  election  of  rulers,  etc. 
The  Druid  of  the  Gael  was  not  a  priest  in  any  sense  of  the 
word.  He  was  essentially  a  wizard,  a  magician,  one  who 
studied  the  secrets  of  nature  in  the  hope  of  acquiring  personal 
power  over  human  wills  and  human  affairs  '.^  This  critic 
holds  indeed  that  the  title  of  Canon  MacCulloch's  book  is 
misleading,  seeing  that  in  it  the  term  '  Celtic  '  is  used  as  if 
it  were  wide  enough  to  cover  and  include  items  which  (strictly 
speaking)  are  '  Gaelic  '.  He  holds,  on  the  contrary,  that  the 
designations  Celtic  and  Gaelic  can  never  legitimately  be 
regarded  as  synonymous. 

Dr.  MacCulloch  has  plainly  spared  no  pains  in  his  effort  to 
make  his  exposition  illuminative  and  complete.  Insight  and 
ingenuity  are  in  evidence  in  every  part  of  the  book.  The 
author's  treatment  of  the  subject  must  be  pronounced 
conscientious  and  effective  in  a  very  marked  degree.  If 
some  of  the  conclusions  reached  are  likely  to  be  modified 

London,  1911.     Also,  Walter  Y  Evans  Wentz,  The  Fairy  Faith  in  Celtic 
Countries.     London,  1911. 

-   ^  Cf.   Duncan  Macgregor  in  the   Review  of  Theology  and   Philosophy, 
vol.  viii,  p.  492  :  vide  infra,  p.  487. 


270  THE  HISTORY  OF  RELIGIONS 

before  long  through  a  critical  examination  of  the  numerous 
Gaelic  MSS.  which  have  been  accumulated  in  the  Advocates* 
Library  at  Edinburgh,  in  the  Library  of  Trinity  College  at 
Dublin,  and  in  several  private  collections,  the  impulse  to 
such  inquiry  will  undoubtedly  in  no  small  measure  be  attri- 
butable to  the  treatise  now  under  review.^  Andrew  Lang 
was  not  wrong  when,  in  his  somewhat  blunt  w^ay,  he  charac- 
terized this  book  as  one  in  which  '  on  the  whole,  the  reader 
will  find  wide  learning  in  combination  with  common  sense  ', 
and  in  which  he  will  gain  '  some  clear  glimpses  through  the 
Celtic  mist  '. 


ASPECTS  OF  ISLAM,  by  Duncan  Black  Macdonald,  Pro- 
fessor of  Semitic  Languages  in  Hartford  Theological 
Seminary.  (The  Hartford-Lamson  Lectures,  1909.) 
New  York  :  The  Macmillan  Company,  1911.  Pp.  xiii., 
375.     S1.50. 

Students  of  Islam  have  learned  to  expect  a  more  than 
ordinary  treat  whenever  they  take  up  a  new  book  by  Pro- 
fessor Macdonald.  His  '  Haskell  Lectures  on  Comparative 
EeHgion  ',  delivered  at  the  University  of  Chicago  in  1906, 
are  still  gratefully  remembered. ^  An  accomplished  Arabist, 
accustomed  to  take  infinite  pains,  gifted  with  insight,  and 
availing  himself  of  opportunities  which  to  many  are  wholly 
denied,  he  has  made  the  study  of  Mohammedanism  pecu- 
liarly his  own.  When  he  addresses  himself  to  specialists, 
he  can  be  profound  and  recondite  enough  to  please  even  the 
most  exacting  ;  take  as  an  illustration  the  learned  work  he 
published  twelve  years  ago.^  It  is  to-day,  probably,  the 
standard  treatise  on  the  subjects  with  which  it  deals.     In 

^  As  a  specimen  of  the  modern  method  of  approach  to  Celtic  studies, 
see  the  thirty-seven  articles  contained  in  that  notable  volume  Miscellany 
presented  to  Kuno  Meyer  by  some  of  his  Friends.     Halle,  1912. 

^  Cf.  The  Religious  Attitude  and  Life  in  Islam.     Chicago,  1909. 

2  CJ.  The  Development  of  Muslim  Theology,  Jurisprudence,  and  Constitu- 
tional History.     New  York,  1903. 


MACDONALD,  Asjjects  of  Islam  271 

the  present  volume,  however,  he  is  addressing  himself  to 
young  men, — to  beginners  in  such  inquiries,  and  especially 
to  young  men  who  are  looking  forward  to  becoming  mis- 
sionaries in  Mohammedan  countries.  From  beginning  to 
end,  the  author  keeps  in  view  the  special  audience  which  he 
has  gathered  around  him  ;  and  very  evidently  he  enjoys  his 
contact  with  students  whose  ambitions  are  so  keen,  buoy- 
ant, and  unbounded. 

In  some  respects,  this  is  the  brightest  and  most  engaging 
book  that  Dr.  Macdonald  has  given  us.  Before  writing  it  he 
had  just  returned  from  an  extended  tour  in  the  East,  where 
his  trained  powers  of  observation  had  gleaned  a  rich  and  rare 
harvest.  His  statements,  accordingly,  are  constantly  illu- 
minated by  references  to  concrete  personal  experiences.  His 
paragraphs  are  full  of  light  and  inspiration.  He  has  un- 
doubtedly produced  the  best  Introduction  to  the  study  of 
Islam,  available  in  the  English  language. 

This  volume  contains  ten  lectures.  Two  chapters,  viz. 
those  entitled  '  The  Missionary  Activity  of  Muslims  ',  and 
'  Muslim  Ideas  on  Education  ',  have  been  added  to  the 
lectures  actually  read,  and  help  to  secure  for  the  book  its 
merit  of  conspicuous  completeness.  They  constitute,  more- 
over, exceedingly  welcome  additions  ;  for  the  themes  of 
which  they  treat  have  not  hitherto  been  dealt  with  in  so 
full  and  satisfactory  a  manner. 

Following  upon  a  brief  series  of  suggestions  concerning 
the  training  requisite  for  successful  missionary  propaganda 
among  Mohammedan  peoples.  Professor  Macdonald  presents 
in  his  opening  lecture  a  sketch  of  the  Muslim  East,  viewed  as 
a  whole.  Here  the  writer  reveals  great  breadth  of  under- 
standing and  sympathy.  Then  follow,  in  order,  a  brilliant 
study  of  Mohammed,  an  interpretation  of  the  Qur'an,  an 
outline  of  Muslim  theology  and  metaphysics,  two  lectures 
on  the  mystical  life  (with  special  reference  to  the  Dervish 
fraternities),  a  careful  estimate  of  the  attitude  of  Islam 
towards  the  Bible  and  its  teaching  concerning  Christ,  and, 
finally,  a  picture  of  the  hidden  inner  side  of  actual  Muslim 


272  THE  HISTOEY  OF  EELIGIONS 

life.  These  studies  abound  in  useful  hints  and  sidelights, 
whose  value  to  young  students — and,  often,  to  older  students 
as  well — cannot  easily  be  exaggerated.  Only  a  master-hand 
could  have  penned  them. 

The  attempted  evangelization  of  Islam  by  Christianity, 
should  it  ever  succeed,  ought  to  be  aided  not  a  little  by  the 
publication  of  a  book  which  is  full  of  sage  counsels,  though 
they  are  mentioned  in  a  quite  conversational  and  wholly 
unobtrusive  way.  Professor  Macdonald  does  not  conceal 
his  hope  that  this  undertaking  may  one  day  be  achieved.^ 
Yet  existing  obstacles  are  numerous  and  formidable.  *  Of 
all  the  non- Christian  religions,  Mohammedanism  exhibits  the 
greatest  solidarity  and  the  most  activity  and  aggressive- 
ness. It  is  conducting  a  more  widespread  propaganda  at  the 
present  time  than  any  other  religion  save  Christianity.'  ^ 
Nevertheless,  Professor  Macdonald's  personal  confidence 
gains  strength  from  the  circumstance  that  '  one  of  the  most 
encouraging  elements  in  the  present  awakening  of  interest 
in  missions  to  Mohammedans  is  the  plain  fact  that  mis- 
sionaries and  European  scholars  are  again  coming  together. 
...  It  is  perhaps  vain  for  us  now  to  expect  that  any  of 
our  Colleges  for  the  training  of  missionaries  should  also  be 
centres  for  original  Arabic  research, — though  we  might  well 
keep  it  before  us  as  a  pious  hope  ;  but  it  is  happily  certain 
that  missionaries  are  now  turning  to  learn  from  European 
Arabists,  and  will  in  their  turn  contribute  to  western  study 
of  the  East  '.^ 

Students  who  wish  to  keep  themselves  fully  abreast  of 
modern  knowledge  in  this  field  should  not  fail  to  consult 
the  relevant  periodical  literature,^  amongst  which  special 
attention  must  be  drawn  to  a  new  publication  of  a  highly 
promising  character.^ 

1  Cj.  Dr.  Bliss's  opinion  :   vide  supra,  p.  206. 

^  Cf.  John  R.  Mott,  The  Decisive  Hour  of  Christian  Missions,  p.  66. 
New  York,  1910. 

3  Cf.  Professor  Macdonald's  article  in  The  International  Review  of 
Missions,  vol.  ii,  pp.  373-4  :  vide  infra,  p.  479.  *  Vide  infra,  p.  468. 

^  Cf.  Die  Welt  des  Islams  :   vide  infra,  p.  492. 


MARGOLIOUTH,  Mohammedanism  273 

MOHAMMEDANISM,  by  David  Samuel  Margoliouth,  Pro- 
fessor of  Arabic  in  the  University  of  Oxford.  (The 
Home  University  Library  of  Modern  Knowledge.) 
London:    Williams  and  Norgate,  1911.     Pp.  255.     Is. 

Although  this  book  is  modest  alike  in  bulk  and  claims,  it 
comes  from  a  master's  hand.  It  is  one  of  the  special  qualities 
of  the  series  to  which  it  belongs  that,  while  the  contents  of 
each  volume  must  be  limited  to  a  summary  of  the  relevant 
facts,  the  skill  of  an  expert  has  been  enlisted  for  the  due 
accomplishment  of  this  task. 

The  seven  chapters  into  which  the  book  is  divided  deal 
with  the  following  topics  :  (1)  The  Islamic  World,  (2)  Mo- 
hammed and  the  Koran,  (3)  The  Islamic  State,  (4)  Islamic 
Theory  and  Practice,  (5)  Islamic  Sects,  (6)  Preachers,  Saints 
and  Orders,  and  (7)  Islamic  Art,  Literature  and  Science. 
A  brief  (but  most  useful)  Bibliography  is  added  at  the  close 
of  the  volume. 

It  will  be  seen  that  the  range  of  the  discussion,  however 
restricted  it  may  be  in  point  of  detail,  is  comprehensive 
in  an  unusual  degree.  Touching  its  penetrative  insight, 
readers  will  discover  no  ground  for  complaint.  Indeed, 
taking  the  book  as  it  stands,  a  more  useful  and  satisfactory 
primer  on  Mohammedanism  does  not  at  present  exist. 
Dr.  Margoliouth  is  fully  informed.  He  knows  all  the  most 
recent  theories  concerning  this  ancient  and  now  rejuvenes- 
cent faith ;  and  it  is  a  notable  fact  that  the  product  of  cur- 
rent debate  and  controversy  on  the  subject  has  been  given 
due  place  in  these  instructive  and  illuminative  pages.  The 
rapidly  increasing  extent  to  which  Great  Britain  is  becoming 
the  protector  of  Moslem  sacred  cities  and  the  ruler  of  the 
Moslem  world  must  make  the  study  of  Islam  a  subject  of 
the  very  first  importance  to  every  conscientious  citizen  of 
the  British  Empire.  The  same  remark  applies  in  a  lesser 
degree  to  the  expanding  dominions  of  Italy,  and  her  resultant 
closer  contact  with  Islamic  peoples.^ 

^  Vide  supra,  p.  242,  and  infra,  p.  304. 
T 


274  THE  HISTORY  OF  RELIGIONS 

THE  EARLY  DEVELOPMENT  OF  MOHAMMEDANISM, 
by  David  Samuel  Margoliouth,  Professor  of  Arabic  in 
the  University  of  Oxford.  (The  Hibbert  Lectures. 
Second  Series.  1913.)  London:  Wilhams and Norgate, 
1914.     Pp.  ix.,  265.     6s. 

Still  another  treatise  on  Mohammedanism  must  be  named, 
and  it  also  is  very  warmly  to  be  commended.  Ordinary 
praise  is  hardly  called  for  in  the  present  instance  ;  for  Pro- 
fessor Margoliouth  has  cultivated  this  field  long  and  diligently, 
and  with  magnificently  fruitful  results.  That  very  fact, 
how^ever,  has  made  it  possible  for  him  to  concentrate  here, 
with  the  greatest  advantage,  upon  a  specially  selected  aspect 
of  his  general  theme  ;  '  throughout,  an  acquaintance  with 
the  elements  of  the  subject,  such  as  may  be  obtained  from 
the  writer's  mamials,^  has  been  assumed  in  the  reader  '.^ 

Dr.  Margoliouth  explains  his  immediate  purpose  in  the 
following  words  :  '  The  topic  chosen  by  the  present  writer 
might  be  called  "  The  Supplementing  of  the  Koran ", 
i.  e.  the  process  whereby  the  ex  tempore  (or  indeed  ex  mo- 
mento)  utterances,  thrown  together  in  that  volume,  were 
worked  into  a  fabric  which  has  marvellously  resisted  the 
ravages  of  time  '.^  The  first  two  lectures,  accordingly,  are 
devoted  to  '  The  Koran  as  the  Basis  of  Islam  '  ;  these  dis- 
cussions are  acute,  comprehensive,  and  satisfying.  The  legal, 
philosophical,  and  historical  '  supplements  '  to  this  deposit 
are  thereafter  successively  considered. 

The  special  value  of  this  book  lies  in  the  documentary 
material  it  adduces,  and  upon  which  its  main  argument 
rests.  Drawn  from  authoritative  Islamic  sources,  and  much 
of  it  made  available  to  British  scholars  only  within  very 
recent  years.  Professor  Margoliouth  has  rendered  a  truly 
international  service  by  calling  express  attention  to  these 
now   accessible   records.      His   own   conclusions,   however, 

'  Cf.  Mohammed  and  the  Rise  of  Islam.  (Heroes  of  the  Nations  Series.) 
London,  1905.  [3rd  edition,  1913.]  Also  Mohammedanism  :  vide  supra, 
1).  273.  2  Cf.  p.  vii.  3  (jj.  p.  V. 


MAKGOLIOUTH,  Early  Development  of  Mohammedanism    275 

reached  after  a  careful  examination  of  these  texts,  have 
increased  immensely  the  growing  debt  we  owe  him.  In  one 
respect,  it  must  be  confessed,  he  has  shown  a  regrettable 
oversight.  It  would  have  been  a  great  advantage,  especially 
in  view  of  the  fact  that  so  much  of  the  material  he  relies  upon 
is  comparatively  unfamiliar,  if  these  documents  had  been 
cited  verbally,  with  references  added  in  the  usual  way.  Some 
of  the  criticisms  the  writer  will  surely  have  to  face  might  then 
have  been  forestalled  and  weakened,  while  others  of  them 
would  have  been  completely  silenced. 

Chapter  vi  is  entitled  '  Asceticism  leading  to  Pantheism  ', 
•and  is  a  very  notable  essay.  The  light  thrown  upon  Sufism, 
and  the  choice  quotations  which  are  made  from  its  extensive 
literature,  are  tw^o  of  the  special  features  of  this  timely  and 
scholarly  volume. 

EAKLY  ZOKOASTEIANISM,  by  James  Hope  Moulton, 
Professor  of  Hellenistic  Greek  and  Indo-European 
Philology  in  the  University  of  Manchester.  (The  Hib- 
bert  Lectures.  Second  Series.  1912.)  London :  Wil- 
liams and  Norgate,  1913.     Pp.  xix.,  468.     IO5.  ^d. 

The  type  in  which  this  '  Second  Series  '  of  Hibbert  Lec- 
tures is  being  printed  is  very  restful  to  the  eyes,  and  will 
constitute  an  added  attraction  in  the  judgement  of  many  a 
prospective  reader.  The  present  work,  following  upon  the 
initial  volume  prepared  by  Dr.  Farnell,^  is  considerably 
bulkier  than  its  predecessor  ;  it  is  indeed  fully  three  times  as 
large.  This  expansion  is  due,  in  part,  to  an  addition  of  over 
a  hundred  pages  allotted  as  follows :  A  new  translation  of 
the  Gathas ;  a  translation  of  various  important  passages 
cited  from  Herodotus,  Plutarch,  Strabo,  etc. ;  a  valuable 
excursus  on  '  Foreign  Forms  of  Zoroastrian  Names  '  ;  and 
a  set  of  three  Indices.  Inasmuch,  however,  as  the  contents 
of  the  volume  throughout  are  relevant  and  scholarly,  no  one 

^  Cf.  Lewis  R.  Farnell,  The  Higher  Aspects  of  Greek  Religion  :  vide  supra 
pp.  235  f. 

T  2 


276  THE  HISTORY  OF  RELIGIONS 

is  likely  to  complain  because  the  author  has  given  more 
scope  to  his  pen  than  Dr.  Farnell,  when  the  latter  inaugurated 
the  present  New  Series  of  lectures. 

It  may  be  said  at  once  that  Professor  Moulton's  exposition 
is  a  most  inviting  and  stimulating  piece  of  work.  One  may 
feel  inclined  to  protest  that  this  interpreter  of  Zoroastrianism 
allows  himself  to  be  carried  away  at  times  by  his  glowing 
enthusiasm,  and  that  he  is  thereby  blinded  in  a  measure  to 
the  existence  of  factors  to  which  otherwise  he  might  have 
allowed  more  weight.  He  will  not  admit,  for  example,  that 
Zoroastrianism  was  influenced  by,  or  exercised  influence 
upon,  other  neighbouring  faiths.  This  question,  plainly,  must 
be  debated  anew  !  As  the  writer  himself  says  :  '  Scholars 
more  competent  than  myself  may  pronounce  my  painting 
out  of  perspective,  and  false  to  the  facts  ;  but  I  shall  still 
perhaps  have  done  some  service  to  the  study  of  a  fascinating 
and  much-neglected  subject  if  I  only  provoke  discussion  and 
research.  ...  If  I  do  venture  on  novelties,  or  even  heresies, 
I  trust  it  is  with  great  willingness  to  be  confuted  if  I  am 
wrong  '.^  It  is  in  this  spirit,  beginning  with  the  very  first 
page  of  his  book,  that  Dr.  Moulton  proceeds  with  his  task  ; 
and  it  must  be  conceded  that,  on  the  whole,  he  proves  to  be 
not  only  a  painstaking  but  a  reliable  guide.  He  is  scrupu- 
lously conscientious.  He  never  willingly  misleads.  He 
never  pushes  aside,  out  of  sight  and  out  of  thought,  data 
that  might  prove  incompatible  with  his  fundamental  con- 
ception of  Zoroastrianism. 

Professor  Moulton's  survey  covers  the  career  of  Parsism 
down  to  the  era  of  Alexander's  conquest.  He  begins  with 
a  discriminative  lecture  on  the  Sources.  The  origin  of  this 
religion  is  admittedly  hard  to  trace.  Chief  reliance  is  of 
course  placed  upon  the  Gathas,  the  oldest  portion  of  the 
Sacred  Books  of  the  Parsis.  '  The  traditional  date  (660-583 
B.C.)  is  a  minimum,  but  there  are  strong  reasons  for  placing 
Zarathushtra  and  his  Gathas  some  generations  earlier  still.'  ^ 
Zoroaster,  as  it  has  recently  been  conclusively  proved,  did 

^  C/-  PP-  vii-vdii.  2  (7y   p    yjjj^ 


MOULTON,  Early  Zoroastrianism  211 

not  initiate  the  belief  in  Ahura  Mazdah  as  the  greatest  among 
the  gods  ;  that  conception  can  be  found  in  an  antecedent 
period.  But  Dr.  Moulton  holds  that  Zoroaster  did  transform 
the  conception  in  question  into  a  real  monotheism,  the  idea 
of  Ahura  Mazdah  being  so  enlarged  and  elevated  that  He 
was  henceforth  worshipped  as  the  Supreme  God.  Moreover, 
inasmuch  as  Good  was  presented  as  a  principle  that  must 
ultimately  subdue  and  exterminate  Evil,  the  alleged 
fundamental  dualism  of  Zoroastrianism  is  found  to  melt 
away. 

Lecture  iii,  entitled  '  The  Prophet  and  the  Eeform  ',  is 
an  intensely  interesting  chapter  of  this  narrative.  What 
Zoroaster  himself  was  able  to  effect  was  apparently  very 
limited  in  the  range  of  its  influence.  He  may  have  succeeded 
in  inspiring  his  immediate  followers  with  a  flaming  loyalty 
and  reverence ;  but  he  lived  in  a  remote  locality,  and  the  mag- 
netism of  his  personality  and  teaching  seem  largely  to  have 
passed  away  with  him.  It  was  really  those  priests  of  Media 
whom  we  know  as  the  Magi  who — '  after  failing  to  gain 
political  supremacy  in  the  revolt  of  Gaumata,  secured  in  two 
or  three  generations  a  religious  ascendancy  which  compen- 
sated for  any  failure '  ^ — imparted  to  Parsism  the  form 
under  w^hich  we  know  it.  It  was  in  this  latter  guise  that  it 
was  carried  to  the  West ;  among  the  ancients,  Parsism  was 
usually  referred  to  as  the  Keligion  of  the  Magi. 

Lectures  vi  and  vii  are  devoted  to  an  interpretation  of  the 
place  and  activities  of  the  Magi,  and  constitute  the  true 
kernel  of  the  book.  It  is  of  this  portion  of  his  exposition 
that  Dr.  Moulton  remarks  :  '  The  most  important  novelties 
I  have  to  propound  [relate  to]  the  Magi,  the  delineation  of 
whose  origin  and  work  is  central  for  my  whole  view  of 
Zoroastrianism  '.^  The  writer's  contention  is  that,  while  the 
Magi  carefully  retained  the  Hymns  (Gathas)  now  found  in 
the  Avesta,  they  added  various  prose  portions  to  the  text. 
In  particular,  he  thinks  they  '  may  be  held  responsible  for 
the  ritual,  and  for  the  composition  of  the  Vendidad  '.^     It 

1  Cf.  p.  X.  2  Cf.  p.  xi. 


278  THE  HISTORY  OF  RELIGIONS 

was  Zoroastrianism  of  this  type  that  slowly  invaded  the 
Occident. 

The  last  lecture,  devoted  to  '  Zarathushtra  and  Israel ', 
will  arouse  special  interest  among  students  of  Comparative 
Religion.  The  teaching  of  early  Zoroastrianism  is  there 
compared  with  the  doctrinal  tenets  of  Judaism  and  Chris- 
tianity. Notable  similarities  of  belief  are  pointed  out,  and 
duly  emphasized ;  but,  as  already  intimated,^  the  writer 
then  proceeds  to  argue  that  little  or  no  borrowing  actually 
took  place.  -  The  agreements  are  held  to  be  traceable,  in 
point  of  fact,  to  independent  causes.  On  the  other  hand, 
the  essential  differences  underlying  these  agreements  tend 
to  confirm  the  conviction  that  the  latter  are  unconscious 
and  are  wholly  unrelated  in  origin. 

Professor  Moulton  is  to  be  congratulated,  and  the  Hibbert 
Trustees  not  less,  upon  the  publication  of  these  lectures. 
They  are  a  credit  to  British  scholarship,  and  supplement 
admirably  the  corresponding  American  investigations  con- 
ducted by  Professor  Williams  Jackson.  A  few  Continental 
scholars  are  certain  to  join  issue  with  Professor  Moulton 
concerning  the  accuracy  and  probable  meaning  of  certain 
fiercely  debated  texts.^  In  the  present  stage  of  uncertainty, 
Dr.  Moulton — an  accomplished  Professor  of  Philology — 
may  be  trusted  to  give  a  good  account  of  himself,  when 
confronted  by  even  the  most  loquacious  of  his  critics. 


FOUR  STAGES  OF  GREEK  RELIGION,  by  George 
Gilbert  Aime  Murray,  Regius  Professor  of  Greek  in  the 
University  of  Oxford.  (Columbia  University  Lectures, 
1912.)  New  York :  The  Columbia  University  Press, 
1912.    Pp.  xiv.,  209.    $1.50. 

There  is  something  very  vivid,  very  light  in  touch,  and 
irresistibly  engaging  about  all  Professor  Murray's  books.^ 

^  Vide  swpra,  p.  276.  ^  Vide  supra,  pp.  Ill  f.  ;  especially  p.  115. 

'  To  name  but  one  example,  take  The  Rise  of  the  Greek  Epic.     Oxford, 
1907.     [2ncl  edition,  enlarged,  1911.] 


MURRAY,  Four  Stages  of  Greek  Religion  279 

Whether  original  productions,  or  translations  of  the  creative 
work  of  others,  they  invariably  reveal  the  writer's  personality. 
They  are  born  of  an  imaginative  genius,  and  they  awaken 
in  turn  the  imagination  of  their  readers.  Hence  Professor 
Murray's  latest  volume,  a  brief  but  brilliant  sketch  of  the 
probable  historical  evolution  of  Greek  religion,  has  been 
accorded  a  cordial  welcome.  Nor  has  it  disappointed  the 
expectations  which  its  publication  aroused.  The  third 
chapter — entitled  '  The  Failure  of  Nerve  ',  and  the  longest 
of  the  five  into  which  the  book  is  divided — will  certainly 
win  admiration,  even  in  quarters  where  it  may  give  rise  to 
keen  discussion  and  criticism. 

The  contents  of  this  volume  are  not  wholly  new,  some 
portions  of  it  having  already  been  published  in  well-known 
English  journals.^  The  material  has,  in  a  word,  been  gradu- 
ally accumulated  ;  yet,  even  where  previously  utilized,  it 
has  invariably  '  been  reconsidered  ',^  co-ordinated,  and 
thrown  into  a  more  compact  form.  One  may  perhaps  feel 
at  times  that  the  temptation  to  hasty  generalization,  and 
a  facility  in  grouping  facts  pictorially,  have  led  the  author 
to  permit  '  probabilities  '  to  enter  unduly  into  his  premises. 
Of  this  tendency,  he  himself  is  not  wholly  unaware.  Thus 
he  writes  :  '  I  wish  to  put  forward  here  what  is  still  a  rather 
new  and  unauthorized  view  of  the  development  of  Greek 
religion.'  ^  In  chapter  iii  he  remarks :  '  We  are  treading 
here  upon  somewhat  firmer  ground  than  in  the  first  two 
essays.  The  field  for  mere  conjecture  is  less  ;  we  are  sup- 
ported more  continuously  by  explicit  documents.'*  When 
describing  his  initial  purpose,  he  writes  :  '  I  was  first  led  to 
these  studies  by  the  wish  to  fill  up  certain  puzzling  blanks  of 
ignorance  in  my  own  mind  ;  and  doubtless  the  little  book 
bears  marks  of  this  origin.  It  aims  largely  at  the  filling  of 
interstices.'  ^ 

Settling  himself  down  to  his  task,  and  premising  that 
'  Greek  religion — associated  with  a  romantic,  trivial,  and 

^  Cf.  The  English  Review  (1908)  and  The  Hibbert  Journal  (1910). 

2  Cf.  p.  5.  3  Cf.  p.  22.  "  Cf.  p.  8.  '  Cf.  p.  9. 


280  THE  HISTORY  OF  RELIGIONS 

not  very  edifying  mythology  ^ — has  generally  seemed  one 
of  the  weakest  spots  in  the  armour  of  those  giants  of  the  old 
world  ',  2  Dr.  Murray  proceeds  to  divide  the  evolution  of 
Greek  religion  into  four  distinct  stages.  First,  he  depicts 
the  Age  of  Ignorance,  concerning  which  he  says  that  '  one 
is  tempted  to  regard  it  as  the  normal  beginning  of  all  religion, 
and  almost  as  the  normal  raw  material  out  of  which 
religion  is  made  '.^  Next  he  delimits  the  Olympian  or 
Classical  Stage,  a  period  during  which  '  this  primitive  vague- 
ness was  reduced  to  a  kind  of  order.  ...  It  is  the  stage  that 
we  know  from  the  statues  and  the  handbooks  of  mythology  '.^ 
Then  follows  the  Hellenistic  Period,  '  reaching  roughly 
from  Plato  to  St.  Paul  or  the  earlier  Gnostics,  a  period  based 
upon  the  consciousness  of  manifold  failure,  and  consequently 
touched  both  with  morbidness  and  with  that  spiritual 
exaltation  which  is  so  often  the  companion  of  morbidness  '.^ 
Finally,  and  more  briefly,  we  have  the  Period  of  Recoil, 
'  when  the  old  religion,  in  the  time  of  Julian,  roused  itself 
for  a  last  spiritual  protest  against  the  all-conquering 
"  atheism"  of  the  Christians,'  ^ — that '  Pagan  reaction  of  the 
fourth  century,  when  the  old  religion  (already  full  of  allegory, 
mysticism,  asceticism  and  Oriental  influences)  raised  itself 
for  a  last  indignant  stand  against  the  all-prevailing  deniers 
of  the  gods '? 

A  closing  chapter,  not  the  least  interesting  in  the  book, 
contains  what  Professor  Murray  describes  as  '  something 
like  an  authoritative  Pagan  creed.'  ^  It  is  the  translation  of 
a  brief  writing  by  Sallustius,  entitled  Ilept  ©ewz;  koI  KoV/xoi;, 
— '  in  all  probability  that  Sallustius  who  is  known  to  us  as 
a  close  friend  of  Julian  before  his  accession,  and  a  backer  or 
inspirer  of  the  emperor's  efforts  to  restore  the  old  religion.'  ^ 
His  book  tells  us  what  may  legitimately  be  believed  concern- 
ing the  gods  and  the  world.  In  particular,  this  early  writer 
makes  a  stout  defence  of  the  old  mythology,  which  was 

*  Vide  supra,  pp.  102  f.  «  Cf.  p.  15.  »  (7/.  p.  16. 

*  Cf.  pp.  16-17.  s  Qj^  p_  i^  6  (jj  p   i8_ 

'  Cf.  p.  157.  «  Cf.  p.  9.  '^  Cf.  p.  163. 


MURRAY,  Four  Stages  of  Greek  Religion  281 

being  vigorously  attacked  by  representatives  of  the  new-born 
Christian  rehgion.  He  divides  myths  into  five  classes,  viz. 
(1)  theological,  (2)  physical,  (3)  psychic,  (4)  material,  and 
(5)  those  which  are  admixtures  of  the  psychic  and  material. 
Examples  of  all  these  varieties  are  successively  given. 
*  Theological  myths  ',  he  says,  '  suit  philosophers ;  physical 
and  psychic  myths  suit  poets  ;  material  myths  are  common 
among  the  ignorant ;  while  mixed  myths  suit  religious 
initiations,  since  every  initiation  aims  at  uniting  us  with 
the  world  and  the  gods.'  ^  He  contends  also  that  mythology 
is  a  subject  too  deep,  too  mystical,  too  allegorical  to  be 
easily  comprehended  by  children ;  accordingly,  it  should  not 
be  taught  to  the  young.  At  the  same  time,  he  avers,  myths 
contain  in  pictorial  form  doctrines  of  profound  spiritual 
meaning,  and  ought  therefore  to  be  rightly  interpreted  (not 
foolishly  rejected)  by  all  who  would  seek  to  be  enlightened 
by  a  divine  revelation.  Their  esoteric  signification  is  for  the 
guidance  of  those  who  shall  successfully  master  it. 

Professor  Murray  has  shown  less  skill  in  his  treatment  of 
'  Saturnia  Regna '  and  '  The  Olympian  Conquest '  ^  than  he 
exhibits  in  the  two  lectures  which  follow.  Indeed,  his 
knowledge  of  the  origins  of  Greek  religion  seems  to  be  de- 
fective, and  scarcely  abreast  of  contemporary  standards  of 
scholarship.  But  Lectures  iii  and  iv  more  than  atone  for 
earlier  slips  and  surprises.  The  delineations  there  given  of 
events  which  preceded,  accompanied,  and  followed  upon  the 
birth  of  Christianity  are  sketched  with  a  master  hand,  and 
constitute  a  real  contribution  towards  the  interpretation  of  an 
exceedingly  perplexing  problem.  Students  of  Comparative 
Religion  would  be  wise  not  to  neglect  these  inviting  and 
sympathetic  pages.  As  Professor  Moore  has  already  pointed 
out,3  the  close  relationship  subsisting  between  Christianity 
and  contemporary  Greek  thought  renders  it  imperative  that 
both  of  these  domains  should  be  considered  and  studied 
simultaneously. 

1  CJ.  p.  191.    2  Vide  supra,  pp.  102  f.    ^  Vide  supra,  p.  190. 


282  THE  HISTORY  OF  RELIGIONS 

THE  RELIGION  OF  THE  SAMURAI.  A  Study  of  Zen 
Philosophy  and  Discipline  in  China  and  Japan,  by 
Kaiten  Nukariya,  Professor  in  the  Keiogijiku  Uni- 
versity, Tokyo.  (Luzac's  Oriental  Religions  Series.) 
London  :  Liizac  and  Company,  1913.  Pp.  xxii.,  253. 
75.  6^. 

Thirteen  years  ago,  a  well-known  publishing  house  in 
London  initiated  a  useful  series  of  works  bearing  upon  the 
History  and  Philosophy  of  Religion.  The  three  volumes 
which  have  already  appeared  have  very  cordially  been 
welcomed  ;  ^  a  fourth  has  now  been  added. 

The  title  of  this  book  is  misleading.  The  Zen  philosophy 
may  have  been  introduced  into  Japan  *  as  the  faith,  first  for 
the  Samurai  .  .  .  and  afterwards  ...  it  permeated  through 
every  fibre  of  the  national  life  ' ;  ^  but  it  remained  a  philo- 
sophy rather  than  a  religion.  The  right  to  wear  two  swords 
comports  strangely  with  the  summons  to  self-renunciation 
and  mystical  speculation.  President  Harada  affirms,  indeed, 
that '  Zen  was  the  religion  of  the  military  class,  among  whom 
it  found  many  adherents.  Its  contribution  to  the  formation 
of  Bushido  must  not  be  overlooked.'  ^  But  the  very  same 
writer  declares  that  '  Bushido,  the  code  of  the  Samurai  or 
Knightly  class,  is  not  a  religion,  nor  a  system  of  morality  ; 
it  has  never  been  organized,  but  always  remained  a  principle 
.  .  .  that  arose  as  a  product  of  the  social  environment  of  the 
feudal  system.  ...  A  most  powerful  motive  in  the  Japanese 
breast  is  the  spirit  of  loyalty  and  patriotism  ;  and  it  is  there- 
fore not  strange  that  cJiugi  (the  spirit  of  loyalty)  entered  into 
the  faith  of  the  Japanese.'*  Exactly.  Yet  neither  was 
Zen  itself,  strictly  speaking,  a  '  religion ', — although,  no 
doubt,  it  usurped  religion's  place  in  the  heart  of  many  a 

^  Cf.  Michael  V.  Fausboll,  Indian  Mythology,  according  to  the  Mahabhdrata. 
London,  1902  ;  Tjitze  J.  de  Boer,  The  History  of  Philosophy  in  Islam,  1903  ; 
and  R.  Campbell  Thompson,  Semitic  Magic :  Its  Origins  and  Development^ 
1908.  2  Cf.  p.  xxii. 

2  Cf.  Tasuku  Harada,  The  Faith  of  Japan,  p.  24  :   vide  supra,  pp.  244  f . 

*  Cf.  ibid.,  pp.  23-4. 


NUKARIYA,  The  Religion  of  the  Samurai  283 

courageous  inhabitant  of  Old  Japan.  It  too  '  entered  into 
the  faith  '  of  the  people,  but  it  did  so  without  becoming  an 
independent  faith.  The  title  of  this  book  ought  rather  to 
read  '  A  Japanese  School  of  Philosophy  ',  or  (at  most)  '  An 
Ancient  Buddhist  Sect  in  Japan '. 

Professor  Nukariya  presents  the  reader,  really,  with  a 
survey  of  a  single  selected  phase  of  Buddhism.  The  name 
Zen  (derived  from  the  Sanskrit  word  Dhyana)  signifies 
'  meditation  '.  The  type  of  philosophy  to  which  it  is  com- 
monly applied  is  traceable  to  China,  whence  it  was  carried 
to  Japan  in  the  early  Christian  centuries  ;  but  no  expert  can 
examine  it  closely  without  detecting  its  unmistakably  Indian 
origin,  which  dates  from  days  long  prior  to  the  birth  of  either 
Christ  or  Buddha.  The  author  does  not  sufficiently  empha- 
size its  affinities  with  Taoism.  '  The  object  of  this  little 
book  ',  its  writer  remarks,  '  is  to  show  how  the  Mahayanistic 
view  of  life  and  of  the  world  ^  differs  markedly  from  that  of 
Hinayanism,^  which  is  generally  taken  as  Buddhism  by 
occidentals  ;  to  explain  how  the  religion  of  Buddha  has 
adapted  itself  to  its  environment  in  the  Far  East ;  and  also 
to  throw  light  on  the  .  .  .  spiritual  life  of  modern  Japan.'  ^ 
The  exposition  that  follows  is  capable  and  suggestive,  and 
well  deserves  serious  study  ;  but  there  is  no  need  to  say 
more  about  it  here.  The  volume  containing  it  is  noticed  in 
these  pages,  not  because  it  could  not  justly  have  been 
omitted,  but  because  its  title  might  lead  some  to  look  for 
it  among  the  books  here  specified  under  the  heading  of  the 
History  of  Religions.  It  belongs  really  to  the  Philosophy 
of  Eeligion.  It  seeks  to  demonstrate  that  Zen  occupies 
a  *  unique  position  .  .  .  among  the  established  religious 
systems  of  the  world  '.*  The  absence  of  an  Index,  it  must 
be  added,  robs  this  book  of  a  large  measure  of  its  possible 
usefulness. 

^  This  Buddhistic  school  cannot  be  dated  earlier  than  the  end  of  the  first 
Christian  century. 

2  The  teaching  traceable  directly  to  Buddha  (i.  e.  about  500  b.  c),  whose 
views  of  life  were  comparatively  soon  recast  in  several  important  par- 
ticulars. ^  Cf.  p.  xix.  Vide  infra,  p.  285.  *  Cf.  p.  xix. 


284  THE  HISTOEY  OF  RELIGIONS 

THE  NEW  TESTAMENT  OF  HIGHER  BUDDHISM,  by 
Timothy  Richard,  formerly  Chancellor  and  Director  of 
the  Shansi  Government  University,  and  until  the  present 
year  General  Secretary  of  the  Christian  Literature 
Society,  Shanghai.  Edinburgh  :  T.  and  T.  Clark,  1910. 
Pp.  viii.,  275.     65. 

Dr.  Richard,  a  leading  representative  of  the  Baptist  Mis- 
sionary Society  in  China,  has  laboured  in  that  country  for 
over  forty  years.  Associated  there  (for  the  most  part)  with 
literary  and  educational  work,  he  has  won  high  honour  at 
the  hands  of  the  Chinese  Government,  being  granted  ulti- 
mately the  status  of  a  Mandarin  of  the  first  rank.  He  was  one 
of  the  founders  of  the  Imperial  University  in  Shansi,  but  his 
distinctive  service  has  been  rendered  through  his  connexion 
with  the  Christian  Literature  Society  of  China.  He  has 
travelled  widely  in  that  Eastern  Empire,  and  he  thoroughly 
understands  its  needs  and  its  dreams.  He  not  only  knows 
its  varied  peoples  well,  and  can  explain  with  confidence  and 
accuracy  their  multifarious  religious  beliefs,  but  he  has  been 
instrumental  in  scattering  broadcast  among  them  transla- 
tions into  Chinese  of  hundreds  of  standard  English  books  of 
an  educational  and  devotional  character. 

It  is  noteworthy,  also,  that  Dr.  Richard  has  translated 
into  English  several  Buddhist  books  of  more  than  ordinary 
significance.  By  many  occidentals — and  by  not  a  few 
students  of  religion,  in  particular — these  publications  have 
been  read  not  less  with  surprise  than  with  a  profound  interest, 
for  they  have  proved  to  be  documents  of  a  singularly  re- 
vealing type. 

The  present  volume,  in  which  Dr.  Richard  has  brought 
together  his  translations  of  The  Aivakening  of  Faith,  The 
Lotus  Scripture  (the  most  popular  of  all  the  Buddhist  writings 
of  this  sort  in  current  circulation  in  Japan,  and  of  which  '  the 
essence  '  is  here  given).  The  Great  Physician's  Twelve  Desires, 
and  A  Buddhist  Creed,^  will  unfold  to  many  perhaps  the 

^  Cf.,  also,  his  translations  entitled  respectively  Guide  to  Buddhahood  :  A 


EICHARD,  The  New  Testament  of  Higher  Buddhism    285 

greatest  surprise  of  all.  These  are  documents  which,  among 
the  large  collection  of  venerated  Sacred  Books,  may  not 
unfitly  be  designated  '  The  New  Testament  of  Higher  Bud- 
dhism '.  As  regards  the  first  and  second  of  these  tractates, 
it  is  declared  that  they  have  been  '  for  fifteen  centuries 
sources  of  consolation  and  aspiration  to  countless  millions 
in  the  Far  East  '.^ 

Besides  giving  us  brief  special  introductions  to  each  of 
these  booklets,  Dr.  Kichard  writes  a  suggestive  and  illumina- 
tive introduction  to  the  translations  viewed  as  a  whole. 
He  is  not  unaware  of,  nor  does  he  seek  to  minimize,  the 
palpable  defects  of  Buddhism.  Its  general  theory  of  the 
universe,  its  gravitation  towards  asceticism,  its  monasticism 
and  penitential  disciplines,  etc.,  inevitably  bear  unwholesome 
and  hurtful  fruits.  On  the  other  hand,  it  has  '  made  men 
think  of  eternal  things  as  vastly  more  important  than  tem- 
poral perishing  things  '  ;  ^  it  lays  strong  emphasis  upon  the 
importance  of  cultivating  the  growth  of  sterling  character  ; 
'  it  makes  men  tender-hearted,  and  think  how  they  can  save 
men  from  sin  and  suffering  '  ;  ^  it  engenders  the  missionary 
spirit,  etc. 

The  parallels  between  Buddhism  and  Christianity  which 
Dr.  Kichard  adduces  in  this  book  raise  anew  the  old  question 
touching  the  actual  relationship  of  these  two  ancient  faiths. 
Even  a  superficial  study  of  them  discloses  a  wondrous  simi- 
larity in  ideas,  w^hether  the  theory  that  either  faith  borrowed 
from  the  other  be  successfully  established  or  refuted.  And 
then  the  author  shows,  beyond  all  denial,  that  the  New 
Buddhism — the  higher  Buddhism,  the  best  Buddhism,  the 
Mahayana  form  of  Buddhism,^  the  only  really  vital  Buddhism 
of  to-day — is  indebted  profoundly  to  its  younger  and  more 
vigorous  rival.  The  ancient  doctrine  of  Karma  has  been  so 
transformed  as  to  admit  the  necessity  of  united  action  between 
human   effort   and    divine   assistance ;     while    '  asceticism. 

Standard  Manual  of  Chinese  BuddMsm.  London,  1908  ;  and  A  Mission 
to  Heaven.     Shanghai,  1913. 

I'C/.  p.  3.  2  c/.  p.  27.  3  cf.  p.  28. 

*   Vide  sujpra,  p.  283,  and  infra,  p.  287. 


286  THE  HISTOEY  OF  RELIGIONS 

monasticism  and  fasting  are  now  giving  way  to  marriage  of 
priests  and  nuns,  and  the  establishment  of  Colleges  where 
men  and  women  are  taught  on  equal  footing, — instead  of 
the  [older]  Buddhist  idea  of  the  inferiority  of  women  '.^ 

But  Dr.  Richard  not  only  holds  that  there  is  a  '  vital  con- 
nexion between  Christianity  and  Buddhism  ',2  but  that  this 
very  fact  discloses  a  possible  '  paving  of  the  way  for  the  one 
great  world-wide  religion  of  the  future  '.^  The  writer  else- 
where affirms  :  '  There  has  arisen  the  feeling  that  the  next 
step  in  religious  evolution  is  not  a  monopoly  of  any  one  of 
these  competitive  religions,  but  a  federation  of  all, — on  a 
basis  that  acknowledges  with  gratitude  all  that  is  best  in  the 
past  in  different  parts  of  the  earth  as  Divine,  and  then  finally 
follows  the  one  which  surpasses  all  the  rest  in  authority  and 
in  usefulness  to  the  human  race.  .  .  .  The  religion  of  the 
future  which  will  satisfy  all  nations  and  all  races  will  not 
be  born  of  any  party  cry,  but  will  be  born  from  the  habit  of 
looking  at  the  highest  and  permanent  elements  in  all  religions, 
and  gladly  recognizing  all  that  helps  to  save  man — body, 
soul  and  spirit,  individually  and  collectively^as  Divine  '.^ 
'  The  time  is  now  come  to  say  that  there  shall  be  only  one 
religion  in  the  future  ;  and  that  one  will  contain  what  is 
truest  and  best  in  all  past  religions  which  reveal  the  Divine 
within  them.'  ^ 

It  is  not  surprising  perhaps  that,  in  Great  Britain,  serious 
protest  has  been  entered  against  these  unexpected  utterances. 
Dr.  Tisdall,  for  example,  refuses  to  be  placated.^  But 
Dr.  Richard  has  anticipated  this  objection.  If  any  reader 
should  ask  :  '  What  further  need  is  there  of  sending  mis- 
sionaries from  the  West  to  China  and  Japan,  when  the  in- 
habitants of  these  countries  already  possess  such  valuable 
Scriptures  ?  ',  the  author  replies :  '  Because  modern  Christian- 
ity is  the  winnowing  fan  which  separates  the  chaff  from  the 

^  Cf.  p.  30.  ^  Cf.  p.  4. 

^  Cf.  p.  4.  For  a  corresponding  conviction  held  by  Professor  De  Groot, 
vide  supra,  j),  213. 

*  Cf.  pp.  34-5.  '^  Cf.  p.  142.  «  Vide  infra,  pp.  394  f. 


RICHARD,  The  New  Testament  of  Higher  Buddhism    287 

wheat.  .  .  .  The  doctrines  of  New  Buddhism  (the  Mahayana 
school),  now  taught,  are  so  intermingled  and  mixed  up  with 
Old  Buddhism,  and  transmigration  concepts  (derived  from 
ancient  Indian  thought),  that  only  those  who  possess  the 
fuller  light  of  Christianity  can  recognize  in  them  the  likeness 
to  true  Christianity.  .  .  .  When  the  leaders  of  the  West  and 
the  leaders  of  the  East  understand  each  other  better,  there 
will  be  mutual  advantage,  and  mutual  sympathy  and  help 
in  all  that  is  best.'  ^ 

It  is  to  be  regretted  that  Dr.  Richard,  in  common  wdth 
almost  every  enthusiastic  pathfinder,  commits  the  mistake 
of  '  discovering  '  parallels  which  do  not  actually  exist.  Some 
alleged  resemblances  between  Buddhism  and  Christianity 
seem  strangely  mechanical  and  unreal.  Likewise,  when  the 
author  penned  the  words  to  which  Dr.  Tisdall  takes  exception, 
viz.  '  It  is  getting  clearer  every  year  that  these  common 
doctrines  of  New  Buddhism  and  Christianity  were  not 
borrowed  from  one  another,  but  that  both  came  from  a 
common  source  (Babylonia),  where  some  of  the  Jewish 
prophets  wrote  their  glorious  visions  of  the  Kingdom  of  God 
that  was  to  come  ',2  he  was  bound  to  have  disclosed  in  detail 
the  foundation  of  this  personal  conviction. 

At  the  same  time,  Dr.  Richard  is  an  ardent  believer  in  the 
efficacy  of  Comparative  Religion.  It  too  he  calls  '  a  winnow- 
ing fan  '.^  It  has  been  '  a  joy  to  me  ',  he  says, '  to  find  many 
Japanese  priests  studying  Comparative  Religion — and  con- 
sequently our  Christian  Scriptures — with  a  zeal  and  intelli- 
gence which  Christian  teachers  might  well  emulate  '.*  He 
firmly  believes  that  Jesus  was  thinking  of  a  mission  to  all 
mankind  (and  not  merely  of  his  relation  to  Judaism)  when 
he  declared,  '  I  am  not  come  to  destroy,  but  to  fulfil  '.^  And 
so  he  concludes  his  task  with  the  words  :  '  The  Eastern 
religions  are  mines  of  gold  in  which  incalculable  stores  of 
great  value  still  lie  hidden  in  their  vast  and  hoary  literature, 
unknown  to  the  Western  mind.     I  have  only  picked  up  a 

1  Cf.  pp.  134-7.  2  Q-  p^  49^  3  cj^  pp.  27,  29,  134,  etc. 

*  Cf.  p.  136.  5  Qf^  Matthew  v.  17. 


288  THE  HISTORY  OF  RELIGIONS 

few  nuggets  which  the  best  people  in  Far  Eastern  Asia  con- 
sider more  precious  than  rubies,  and  which  dehght  every 
truth-loving  soul  in  the  West, — and,  most  of  all,  those 
messengers  of  God  who  seek  to  establish  His  Kingdom  in 
all  the  earth,  based  on  the  common  highest  truths  inspired 
of  God  in  all  lands  and  throughout  all  the  ages  '.^ 

DIE  BABI-BEHA'I.  Fine  Studie  zur  Keligions- 
GEscHicHTE  DEs  IsLAMS,  vou  Hermann  Roemer. 
Potsdam:  Die  Deutsche  Orient-Mission,  1911.  Pp.204. 
M.  3. 

The  account  which  Dr.  Roemer  gives  us  of  '  die  jiingste 
muhammedanische  Sekte  '  ^  will  not  prove  agreeable  reading 
to  the  adherents  of  Bahaism  ;  yet  it  is  well  that  this  frank 
and  courageous  criticism  of  a  faith  which  is  beginning  to 
be  conspicuously  aggressive — not  in  the  East  only,  but  in 
Europe  and  America — should  have  been  framed  and  pub- 
lished. A  similar  report  concerning  the  general  features  and 
tendencies  of  Bahaism^  has  been  made  in  various  quarters 
of  late ;  but  nowhere  have  the  weak  points  and  the  un- 
welcome logical  implications  of  this  system  been  more  un- 
sparingly handled  than  in  this  effective  brochure.  If  the 
defenders  of  Bahaism  are  able  to  refute  these  strictures,  it 
is  high  time  that  they  should  accept  a  challenge  which  is 
daily  growing  bolder  and  more  explicit. 

Hitherto,  there  has  been  a  general  disposition  to  greet  this 
new  religion  with  every  mark  of  consideration  and  respect. 
It  seemed  from  the  first  to  be  singularly  incoherent,  viewed 
as  a  prospective  theological  system  ;  but  its  romantic  and 
chequered  career,  the  severe  persecutions  to  which  it  has 
been  subjected,  the  patience  and  endurance  of  its  devotees, 

1  Cf.  p.  144. 

^  Cf.  the  counter  statement  '  The  Babis  are  not  a  Muslim  sect ',  defended 
by  Frederick  A.  Klein  in  The  Religion  of  Islam,  p.  239.  London,  1906. 
Certainly  the  scope  and  outlook  of  this  faith  has  greatly  widened  with  the 
passing  of  the  years. 

^  Also  written  'Bahaiism', — as  Babism  is  frequently  written  'Babiism', 
and  Sufism  becomes  '  Sufiism  '. 


ROEMER,  Die  Babi-BehaH  289 

together  with  its  advocacy  of  brotherhood  and  universal 
peace,  have  won  for  it  friends  even  among  those  whose 
initial  impressions  concerning  it  were  not  altogether  favour- 
able. 

Bahaism  attempts  to  be  all  things  to  all  men.  Conse- 
quently, as  a  matter  of  fact,  it  means  different  things  to 
different  adherents  and  critics.  And  this  confusion  is  not 
wholly  accidental.  In  Persia,  where  this  faith  originated, 
it  has  more  than  once  developed  a  dangerous  political  aggres- 
siveness ;  in  India,  it  makes  its  appeal  largely  to  a  strong 
contemporary  craving  for  needed  religious  reforms  ;  in 
America  and  England,  it  synchronizes  with  the  current 
growth  of  mysticism  and  of  an  easy-going  latitudinarianism. 
The  impression  is  deepening,  however,  that  Bahaism  is  too 
invertebrate  to  commend  itself  long  to  the  practical  Western 
mind.  Even  in  the  East,  where  this  religion  is  undoubtedly 
spreading,  it  is  not  generally  regarded  as  being  a  robust  form 
of  active  spiritual  agency. 

Dr.  Roemer  supplies  a  commendably  full  account  of  the 
rise  and  development  of  this  faith,  its  successive  leaders,  its 
numerous  suppressions  and  revivals,  its  present  position  and 
its  probable  future.  The  philosophical  roots  of  the  system 
are  laid  bare  with  skill  and  precision.  The  early  antecedents 
of  this  new  religion,  its  transition  from  Babism  into  Bahaism, 
and  the  changes  which  have  accompanied  the  transference 
of  its  head-quarters  from  Persia  to  Syria,  are  sketched  in 
a  truly  admirable  manner.  Of  its  re-birth  in  1844,  when 
Mirza  'Ali  Muhammad  (the  Bab) — martyred  in  1852 — be- 
came its  honoured  Prophet  ;  of  the  succession  to  leadership 
of  Mirza  Yahya  (Subh-i-Ezel),  from  1850  to  1868  ;  of  the 
schism  whereby  Baba'u'llah,  much  more  energetic  than  his 
younger  brother,  usurped  the  former's  office  ;  of  the  Govern- 
ment's interference,  whereby  Mirza  Yahya  was  deported  to 
Cyprus  where  he  died  in  1902,  and  Baba'u'llah  was  sent  to 
Acre  where  he  passed  away  in  1897  ;  of  the  succession  of 
'Abdu'1-Baha  ('Abbas  Effendi,  son  of  Baha'u'llah),  who  now 
directs  the  movement  from  Haifa,  and  who  has  filled  this  post 

u 


290  THE  HISTORY  OF  RELIGIONS 

since  1892  ;  of  the  recent  practical  extinction  of  the  Persian 
sect  which  Mirza  'AH  Muhammad  fathered,  a  sect  which 
originated  in  an  effort  to  reform  Islam  and  which  addressed 
itself  to  Moslems  exclusively  ;  and  of  the  rapid  growth  of  the 
modern  Bahais,  who  claim  to  possess  a  religion  adapted  for 
all  men  and  adherents  numbering  to-day  not  less  than 
3,000,000,  an  excellent  summary  has  now  happily  been  placed 
in  our  hands. 

The  central  doctrine  of  Bahaism,  as  expounded  in  its 
current  and  latest  form,  is  the  essential  unity  of  all  religions. 
All  men  are  brothers  ;  and,  at  root,  all  religions  are  one. 
Hence  the  central  aim  of  Bahaism  is  the  spiritual  unification 
of  mankind.  It  is  emphatically  a  missionary  religion  ;  and, 
in  theory  at  least,  it  is  a  broadly  democratic  faith.^ 

In  practice,  however, — in  complete  harmony  with  its 
Scriptures,  of  which  Dr.  Eoemer  has  made  a  careful  and 
profound  study — Bahaism  is  not  always  as  generous  as  one 
might  be  led  to  expect.  On  the  contrary,  it  is  not  wholly 
free  from  the  blight  of  bigotry  ;  it  has  even,  upon  occasion, 
pressed  into  its  service  the  weapons  of  persecution.  It  has 
not  escaped  schisms  within  its  own  borders.  As  regards 
Christianity,  in  particular, — although  this  aspect  of  the  new 
faith  is  conveniently  kept  in  the  background — Bahaism 
usually  undermines  the  influence  of  the  Christian  religion. 
It  declares  indeed  constantly,  quite  after  the  manner  of 
Theosophy,  that  it  is  not  essential  in  those  who  embrace  and 
propagate  its  teachings  that  they  should  surrender  their 
connexion  with  Christianity  ;  but,  before  the  end  of  the 
day,  it  becomes  sufficiently  evident  that  between  Bahaism 
and  Christianity  there  is  bound  to  develop  a  steadily  increas- 
ing antagonism.  The  missionaries  of  all  nationalities  ara 
practically  agreed  in  voicing  this  conviction.  Bahaism 
regards  its  Scriptures  as  veritable  revelations.  Its  under- 
lying theology  has  a  distinctly  pantheistic  tendency.  Like 
other  Eastern  faiths,  it  has  absorbed  (consciously  or  uncon- 

*  Cf.  Thomas  K.  Cheyne,  The  Reconciliation  of  Races  and  Religions  ; 
vide  infra,  p.  296. 


ROEMER,  Die  Babi-BehaH  291 

sciously)  many  of  the  tenets  which  Jesus  proclaimed.  '  Baha- 
ism  presents  a  great  many  points  of  contact  with  Christianity ; 
but  it  cannot  be  considered  as  in  any  sense  a  preparation  for 
it,  unless  it  serve  to  some  extent  as  a  solvent  to  Moslem 
bigotry  and  prejudice.  On  the  contrary,  Bahaism  looks 
on  Christianity  as  an  intermediate  stage  in  a  universal 
religion,  of  which  the  revelation  of  Baha  Ullah  is  the  supreme 
fulfilment  '.^  This  new  religion  certainly  places  Jesus  no 
higher  than  its  own  successive  Prophets  ;  indeed,  the  ten- 
dency is  rather  to  over-exalt  Mohammed,  and  to  put  Jesus 
in  a  distinctly  secondary  place.  And  as  Jesus  is  thus  deliber- 
ately withdrawn  from  view,  and  assigned  no  greater  impor- 
tance than  attaches  to  a  great  teacher  who  lived  in  a  bygone 
age,  the  modern  leader  of  Bahaism  advances  more  promin- 
ently into  the  foreground.  The  father  of  the  present  chief 
apostle  of  this  faith  ventured  openly  to  apply  to  himself 
words  which  the  Bab  once  spoke  prophetically  concerning 
a  Coming  Deliverer  :  '  Verily  he  is  the  one  who  shall  utter 
in  all  grades,  "  Verily  I  am  God.  There  is  no  God  but  Me,  the 
Lord  of  all  things  ;  and  all  beside  Me  is  created  by  Me. 
0  ye.  My  creatures  ;  ye  are  to  worship  Me  ".'  And  when  the 
present  Master  was  recently  asked,  '  Did  Baha'u'llah  claim 
to  supersede  the  revelation  of  Jesus  the  Christ  ? '  he  made 
a  very  significant  response.  His  reply  was  :  '  Baha  Ullah 
has  not  abolished  the  teachings  of  Christ,  but  gave  a  fresh 
impulse  to  them  and  renewed  them,  explained  and  inter- 
preted them,  expanded  and  fulfilled  them  '  ;  2  but  it  is 
generally  understood  that  Baha'u'llah  regarded  himself,  and 
is  to-day  to  be  regarded  by  the  faithful,  as  a  veritable  incar- 
nation of  God  Himself. 

More  space  has  been  allotted  to  the  present  review  than 
the  intrinsic  importance  of  Bahaism  demands  ;  neverthe- 
less, since  this  Eastern  faith  has  become  somewhat  '  the 
vogue  '  of  late,  and  as  the  recent  world-wide  travels  of 
'Abdu'1-Baha  have  unquestionably  stimulated  interest  in  it, 

^  Cf.  Proceedings  of  the  World  Missionary  Conference,  1910,  vol.  iv,  p.  124. 
9  vols.     Edinburgh,  1910.  ^  Cf.  ibid.,  p.  288. 

U2 


292  THE  HISTORY  OF  RELIGIONS 

express  attention  is  directed  to  the  subject.  Though  the 
movement  is  not  a  new  one,  it  has  gained  a  new  significance 
and  importance  within  the  last  year  or  two  ;  the  appearance 
of  Dr.  Roemer's  book  is  therefore  most  opportune.  This 
writer  is  convinced  that  the  West  has  been  misled  by  the 
pretensions  of  Bahaism.  This  opinion  he  has  reached  and 
uttered,  not  incautiously  and  hastily,  but  after  calm  and 
dispassionate  research.  His  indictment  is  admittedly  severe, 
but  only  once  or  twice  can  it  be  charged  with  needless  harsh- 
ness. On  the  other  hand,  he  demonstrates  that  Bahaism 
deserves — and  must  henceforth  be  accorded — honest  and 
exhaustive  study.  The  subject  has  already  been  very 
competently  dealt  with,  from  time  to  time,  by  Professor 
Browne  ;  ^  an  excellent  summary  of  the  history  and  tenets 
of  Bahaism  was  contributed  by  him  recently  to  one  of  our 
standard  books  of  reference.^  A  pamphlet  from  the  pen  of 
Canon  Sell — written  with  the  aim  of  '  counteracting  the 
extraordinary  claims  now  made  for  Baha'u'llah  and  his 
teaching,  and  the  assumption  that  'Abbas  Effendi  is  the 
prophet  of  a  new  era  '  ^ — ought  also  to  be  mentioned.  France 
has  made  a  very  useful  contribution — at  once  historical  and 
descriptive,  but  seeking  especially  to  define  the  probable 
influence  of  Bahaism  on  modern  civilization — in  a  book 
which  has  already  been  translated  into  English.^  Germany 
furnishes  another  severe  criticism,  of  a  compact  and  incisive 
order,  in  a  survey  prepared  by  Herr  Schaefer.^     And  Ameri- 

^  Cf.  Edward  G.  Browne,  A  Traveller's  Narrative.  Cambridge,  1891  ; 
The  New  History  of  Mirza  Ali  Muhammad,  The  Bah.  Cambridge,  1893  ; 
and  No.  XV  in  the  E.  J.  W.  Gibb  Memorial  Series,  viz.  The  Earliest  History 
of  the  Buhis.     London,  1910. 

^  Cf.  Edward  G.  Browne  in  article  on  'Bab,  Babis'  in  Hastings's  Encyclo- 
poidia  of  Religion  and  Ethics,  vol.  ii,  pp.  299-308  :  vide  infra,  pp.  434  f. 

^  Cf.  Edward  Sell,  Bahaism,  p.  v.     London,  1912. 

*  Cf.  Hippolyte  Dreyfus,  Essai  sur  le  Bab.  Son  histoire,  sa  portee  sociale. 
Paris,  ]908.  [Translated,  The  Universal  Religion:  Bahaism.  London, 
1909.]  Vide  also  A.  L.  M.  Nicolas,  Seyyed  Ali  Mohammed,  dit  le  Bab. 
Paris,  1905-  .  In  j^rogress ;  and  Le  Bey  an  i^^rsan.  4  vols.  Paris, 
1911-1914. 

°  Cf.  Richard  Schaefor,  Die  neue  Religion  des  falschen  Christus.  Kassel, 
1912. 


ROEMER,  Die  Bahi-Beha'i  293 

can  expositors  and  critics,  as  might  be  expected,  are  not 
lacking.  One  well-known  volume  has  already  passed  into 
a  second  edition.^  Dr.  Shedd — another  American  authority, 
intimately  acquainted  with  actual  conditions  prevailing 
to-day  in  Persia — supplies  a  brief,  trenchant,  and  decidedly 
damaging  criticism.^ 

A  fairly  up-to-date  Bibliography,  covering  both  Babism 
and  Bahaism,  may  be  found  in  a  recent  review.^ 


THE  RELIGION  OF  ANCIENT  EGYPT,  by  Archibald 
Henry  Sayce,  Professor  of  Assyriology  in  the  University 
of  Oxford.  (The  Gifford  Lectures,  Aberdeen,  1901- 
1902.)  Edinburgh:  T.  and  T.  Clark,  [2nd  edition], 
1913.     Pp.  viii.,  256.     45. 

This  book  contains  only  one-half  of  the  Gifford  Lectures, 
as  they  were  originally  framed  by  Professor  Sayce  ;  *  but  the 
author  has  rightly  decided  that  the  time  has  come  when  he 
must  divide  his  work  into  two  independent  volumes. 

Professor  Sayce's  exposition  is  already  well  known. 
Suffice  it  to  say  here  that  he  has  now  put  into  our  hands  one 
of  the  very  best  accounts  of  the  early  religion  of  Egypt 
accessible  to  students  to-day.  The  book  is  full  of  learning, 
and  yet  it  is  never  heavy  or  burdened  with  technical  and 
critical  details.  It  is  the  production  of  an  expert,  who 
nevertheless  adroitly  conceals  all  evidence  of  the  toil  by 
which  the  information  he  supplies  has  slowly  and  diligently 
been  gleaned.  Egj^pt  has  become  a  sort  of  second  '  home  ' 
to  the  writer,  who  knows  the  country  well  and  has  thoroughly 
mastered  its  lore. 

As  already  stated,^  Professor  Sayce  is  an  investigator 

^  Cf.  Myron  H.  Phelps,  Abbas  Effendi  :  His  Life  and  Teachings.     A  Study 
of  the  Religion  of  the  Bahis  or  Bahais.     New  York,  1903.     [2nd  edition,  1912.] 
^  Cf.  William  A.  Shedd,  Bahaism  and  its  Claims.     Philadelphia,  1912. 
^  Cf.  The  Moslem  World,  vol.  ii,  pp.  243-4  :  vide  infra,  p.  485. 
*  Cf.  The  Religions  of  Ancient  Egypt  and  Babylonia.     Edinburgh,  1902. 
^  Vide  swpra,  p.  133. 


^94  THE  HISTORY  OF  RELIGIONS 

whose  studies  in  the  History  of  Rehgions  designedly  throw 
Hght  upon  the  tasks  undertaken  by  the  student  of  Com- 
parative Rehgion.  '  His  central  idea  ',  as  Professor  Wiede- 
mann has  succinctly  expressed  it,  'is  that  the  Divine  light 
lightens  all  men  who  come  into  the  world,  and  that  the 
rehgions  of  Egypt  and  Babylon  form  the  background  and 
freparation  for  Judaism  and  Christianity.  The  Christian 
faith,  in  his  view,  is  not  only  the  fulfilment  of  the  law,  but 
of  the  truest  and  best  in  the  religions  of  the  ancient  world, — 
which,  in  it,  have  been  interpreted  and  consummated  '.^ 


RELIGION  UND  KULTUS  DER  ROMER,  von  Georg 
Wissowa,  Professor  an  der  Universitat  Halle.  (Hand- 
biicher  der  klassischen  Altertumswissenschaft.)  Miin- 
chen  :  C.  H.  Beck,  [2nd  edition],  1912.  Pp.  xii.,  612. 
M.  12. 

The  first  edition  of  this  splendid  exposition  appeared  in 
1902.2  jn  its  present  form — enlarged  by  nearly  one  hundred 
pages  in  order  that  all  the  later  bibliography  might  be 
included  and  estimated,  but  otherwise  little  changed — this 
handbook  is  now  more  valuable  than  ever.  It  is,  in  truth, 
an  indispensable  aid.  The  Index,  absolutely  essential  in 
a  work  of  this  complex  character,  has  fortunately  been 
compiled  with  scrupulous  care. 

This  book  is  already  familiar  to  the  great  majority  of 
students  ;  it  is  mentioned  solely  that  one's  gratitude  for  this 
later  and  fuller  edition  of  it  may  be  recorded.  Those  who 
have  not  employed  it  hitherto  have  a  happy  surprise  in  store 
for  them. 

For  the  student  of  Comparative  Religion,  this  thoroughly 
reliable  manual  is  a  veritable  Godsend.     It  makes  no  ambi- 

^  Cf.  Alfred  Wiedemann  in  the  Theologische  Literaturzeitung,  p.  225. 
Leipzig,  April,  1914.     Vide  infra,  p.  490. 

*  A  Supplementary  Volume,  entitled  Gesammelte  Ahhandlungen  zur 
rimischen  Religions-  uiid  Stadtgeschichte,  was  issued  two  years  later. 


WISSOWA,  Religion  und  Kultus  der  Romer  295 

tious  claims  to  be  more  than  it  is  ;  it  presents  to  us  the 
fruits  of  an  exclusively  historical  survey.  Within  its  own 
sphere,  however,  it  is  absolutely  without  a  rival.  It  con- 
fines itself  strictly  to  ascertaining  the  facts  of  Eoman  religion  ; 
the  utilization  and  application  of  those  facts,  it  willingly 
leaves  to  specialists  who  work  in  sundry  kindred  depart- 
ments. 

In  one  particular.  Dr.  Wissowa  has  completely  abandoned 
his  earlier  line  of  teaching.  His  conception  of  Juno  as  the 
companion-goddess  of  Jupiter  has  practically  been  trans- 
formed. He  now  holds  that  the  introduction  of  the  Juno- 
cult  was  an  event  of  considerably  later  origin  than  has 
generally  been  supposed.  The  building  in  Kome  of  a  temple 
to  Jupiter,  Juno,  and  Minerva  seems  to  mark  the  beginning 
of  a  new  epoch  in  Koman  religion.  Thenceforward,  Juno 
assumes  a  new  rank  ;  she  becomes  in  fact  a  goddess,  ever 
more  and  more  widely  accredited  and  worshipped.  This 
theory  is  ingenious,  and  it  can  be  defended  by  a  plausible 
array  of  arguments  ;  but  it  cannot  yet  be  regarded  as  fully 
established.  On  the  contrary,  it  has  provoked — and  is 
bound  still  further  to  provoke — a  somewhat  heated  contro- 
versy. This  hypothesis  is  interesting,  incidentally,  because 
it  raises  anew  the  demand  for  a  fuller  study  of  the  origin 
and  status  of  female  deities  in  all  the  ancient  religions.^ 


SUPPLEMENTAKY  VOLUMES 

LIGHT  FROM  THE  EAST.  Studies  in  Japanese  Confu- 
CIANISM,  by  Robert  Cornell  Armstrong.  Toronto  :  The 
University  Press,  1914.     Pp.  326.     $1.50. 

THE  HISTORY  AND  LITERATURE  OF  JAINISM,  by  U.  D. 

Barodia.     Bombay  :    Meghjee  Hirjee  and  Company,  1909. 
Pp.  135.     Re.  1. 

^  Cf.  Lucian,  De  Dea  Syria  :   vide  supra,  p.  87. 


296  THE  HISTORY  OF  RELIGIONS 

THE  BUDDHA  AND  HIS  RELIGION,  by  Jules  Bartlielemy 
Saint-Hilaire.  (A  new  edition  of  the  translation  of  Le 
Bouddha  et  sa  religion.  Paris,  1859.  [3rd  edition,  1866.]) 
New  York  :  E.  P.  Dutton  and  Company,  1914.  Pp.  384. 
$1.25. 

DIE  EIGENART  DER  ALTTESTAMENTLICHEN  RELIGION. 

EiNE  AKADEMiscHE  Antrittsrede,  von  Alfred  Bertholet. 
Tiibingen  :    J.  C.  B.  Molir,  1913.     Pp.  32.     Pf.  80. 

THEOSOPHY,  by  Annie  Besant.  (The  People's  Books.) 
London  :   T.  C.  and  E.  C.  Jack,  1912.     Pp.  94.     6d. 

STOICS  AND  SCEPTICS,  by  Edwyn  Bevan.  Oxford:  The 
Clarendon  Press,  1913.     Pp.  152.     45.  Qd. 

KYRIOS  CHRISTOS.  Geschichte  des  Christusglaubens 
VON  den  Anfangen  des  Christentums  bis  Irenaus,  von 
Wilhelm  Bousset.     Gottingen  :  Vandenhoeck  und  Ruprecht, 

1913.  Pp.  xxiv.,  475.     M.  12. 

A  SHORT  HISTORY  OF  THE  EGYPTIAN  PEOPLE,  by 
Ernest  A.  T.  Wallis  Budge.     London  :  J.  M.  Dent  and  Sons, 

1914.  Pp.  292.     3s.  ed. 

IL  CRISTIANESIMO  MEDIOEVALE,  di  Ernesto  Buonaiuti. 
Castello  :  S.  Lapi,  1914.     Pp.  400.     L.  4. 

THE  EVOLUTION  OF  EARLY  CHRISTIANITY.  A  Genetic 
Study  of  First  Century  Christianity  in  relation  to  its 
Religious  Environment,  by  Shirley  Jackson  Case.  Chi- 
cago :  The  University  of  Chicago  Press,  1914.  Pp.  ix.,  385. 
.S2.00. 

THE  RECONCILIATION  OF  RACES  AND  RELIGIONS,  bv 
Thomas  Kelly  Cheyne.  London  :  A.  and  C.  Black,  1914. 
Pp   XX.,  216.     6s. 

THE  CULTURE  OF  ANCIENT  ISRAEL,  bv  Carl  Heinrich 
Cornill.  Chicago  :  The  Open  Court  Publishing  Company, 
1914.     Pp.  iv.,  180.     $1.50. 

THE  FAITH  OF  ANCIENT  EGYPT,  by  Sidney  G.  P.  Coryn. 
London  :   Luzac  and  Company,  1913.     Pp.  60.     4:s. 


SUPPLEMENTARY  VOLUMES  297 

LIGHT  OF  THE  AVESTA  AND  THE  GATHAS,  by  Faredun 
K.  Dadaclianji.     Bombay,  1913.     Pp.  365.     Rs.  4. 

BUDDHISMUS  ALS  RELIGION  UND  MORAL,  von  Paul 
Dahlke.     Leipzig  :   W.  Markgraf,  1914.     Pp.  457.     M.  8. 

RELIGIONE  E  ARTE  FIGURATA,  di  Alessandro  Delia  Seta. 
Roma  :  M.  Danesi,  1912.  (Translated,  Religion  mid  Arty 
London,  1914.)     Freely  illustrated.     Pp.  288.     L.  16. 

ZOROASTRIAN  THEOLOGY.  From  the  Earliest  Times  to 
THE  Present  Day,  by  Maneckji  Nusservanji  Dhalla.  New 
York,  1914.     Pp.  xxxii.,  384.     $2.00. 

SPANISH  ISLAM.  A  History  or  the  Moslems  in  Spain,  by 
Reinhart  Dozy.  (A  translation  of  Histoire  des  Musulmans 
d'Espagne.  4  vols.  Leyde,  1861.)  London:  Chatto  and 
Windus,  1913.     Pp.  806.^    £1  Is. 

THE  CROWN  OF  HINDUISM,  by  John  Nicol  Farquhar.  Lon- 
don :   The  Oxford  University  Press,  1913.     Pp.  469.     75.  Qd. 

MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA,  by  John 
Nicol  Farquhar.  (The  Hartford-Lamson  Lectures,  1913.) 
New  York  :  The  Macmillan  Company,  1915.  Pp.  xvi.,  471. 
$2.50. 

THE  RELIGION  OF  THE  SIKHS,  by  Dorothy  Field.  (The 
Wisdom  of  the  East  Series.)  London  :  John  Murray,  1914. 
Pp.  114.     25. 

THE  JAIN  PHILOSOPHY,  by  Virchand  R.  Gandhi.  (Collected 
Speeches  and  Writings.  Vol.  I.)  Bombay  :  N.  M.  Tripathi 
and  Company,  1911.     Pp.  xvi.,  247.     Rs.  2.8. 

THE  GODS  OF  NORTHERN  BUDDHISM.  Their  History, 
Iconography  and  Progressive  Evolution  through  the 
Northern  Buddhist  Countries,  by  Alice  Getty.  London  : 
The  Oxford  University  Press,  1914.  Copiously  illustrated 
in  colour,  and  in  black  and  white.     Pp.  246.     £3  35. 

CONFUCIANISM  AND  ITS  RIVALS,  by  Herbert  Allen  Giles. 
(The  Hibbert  Lectures.  Second  Series.  1914.)  London  : 
Williams  and  Norgate,  1915.     Pp.  ix.,  271.     Qs. 


298  THE  HISTORY  OF  RELIGIONS 

RELIGION  UND  KULTUS  DER  CHINESEN,  von  Willielm 
Grube.     Leipzig  :  R.  Haupt,  1910.     Pp.  vii.,  220.     M.  3. 

BUDDHA.  Sein  Evangelium  und  seine  Auslegung,  von 
Hans  Lndwig  Held.  2  vols.  Miinchen  :  Hans  Sachs  Verlag, 
1912-     .     In  progress.     Vol.  i,  pp.  xvi.,  360.     M.  13.50. 

SURVIVALS  IN  BELIEF  AMONG  THE  CELTS,  by  George 
Henderson.  Glasgow  :  James  Maclehose  and  Sons,  1911. 
Pp.  xii.,  346.     105.  U. 

STOIC  AND  EPICUREAN,  by  Robert  Drew  Hicks.  (Epochs  of 
Philosophy.)  London :  Longmans,  Green  and  Company, 
1910.     Pp.  xix.,  412.     75.  U. 

THE  STORY  OF  MOHAMMED,  by  Edith  Holland.  (Heroes  of 
all  Time.)  London  :  George  G.  Harrap  and  Company,  1914. 
Pp.  192.     Is.  U. 

BUDDHIST  CHINA,  by  Reginald  Fleming  Johnston.  London  : 
John  Murray,  1913.     Pp.  xvi.,  403.     155. 

THE  RELIGION  OF  OUR  NORTHERN  ANCESTORS,  by 

Ernest  Edward  Kellett      (Manuals  for  Christian  Thinkers.) 
London  :   Charles  H.  Kelly,  1914.     Pp.  141.     I5. 

THE  MAKERS  AND  TEACHERS  OF  JUDAISM.  From  the 
Fall  of  Jerusalem  to  the  Death  of  Herod  the  Great, 
by  Charles  Foster  Kent.  (The  Historical  Bible.)  New 
York:  Charles  Scribner's  Sons,  1911.     Pp.  xiv.,  323.     |1.25. 

LE  BERCEAU  DE  L'ISLAM.  L'Arabie  occidentale  a  la 
veille  DE  l'H^gire,  par  Henri  Lammens,  S.J.  8  vols. 
Rome  :  Max  Bretschneider,  1914-  .  In  'progress.  Vol.  i, 
pp.  xvii.,  371.     Fr.  6.50. 

DER  BUDDHISMUS  ALS  INDISCHE  SEKTE  UND  ALS 
WELTRELIGION,  von  Edvard  Lehmann.  Tiibingen  : 
J.  C.  B.  Mohr,  1911.     Pp.  vii.,  274.     M.  5. 

JUDAISM,  by  Ephraim  Levine.  (The  People's  Books.)  London: 
T.  G.  and  E.  C.  Jack,  1913.     Pp.  94.     6d. 

OUR  OWN  RELIGION  IN  ANCIENT  PERSIA,  by  Lawrence 
Heyworth  Mills.  Chicago  :  The  Open  Court  PubKshing 
Company,  1913.     Pp.  x.,  193.     $3.00. 


SUPPLEMENTARY  VOLUMES  299 

IL  PANTEON.  Origini  del  Cristianesimo,  di  Salvatore 
Minocchi.  Firenze :  Successori  B.  Seeber,  1914.  Pp.  408. 
L.  6. 

DE  L'ETAT  PRESENT  ET  DE  L'AVENIR  DE  L'ISLAM,  par 

Edouard  Montet.    (Conferences  faites  au  College  de  France  en 
1910.)     Paris  :   Paul  Geuthner,  1911.     Pp.  v.,  159.     Fr.  4! 

THE  OLD  EGYPTIAN  RELIGION,  by  l^douard  Naville.  (A 
translation  of  La  Religion  des  anciens  Egyptiens.  Paris, 
1906.)  London:  Williams  and  Norgate,  1909.  Pp.  342. 
45.  ed. 

BUDDHA.  Sein  Leben,  seine  Lehre,  seine  Gemeinde,  von 
Hermann  Oldenberg.  Stuttgart  :  J.  C.  G.  Cotta,  [Sechste 
Ausgabe],  1913.     Pp.  448.     M.  9. 

DER  ISLAM,  von  Conrad  von  Orelli.  (Reprinted  from  the 
second  edition  of  Allgemeine  Religionsgeschichte,  vol.  i, 
pp.  323-412:  vide  supra,  pp.  191  f.)  Bonn:  Marcus  und 
Weber,  1911.     Pp.  90.     M.  2. 

ISLAM.  Den  muhammedanske  Religion  og  dens  Historiska 
Udvikling,  av  Johannes  Elith  Ostrup.  Kobenhavn  : 
G.  E.  C.  Gad,  1914.     Pp.  170.     Kr.  1.75. 

THE  RELIGION  OF  THE  HEBREWS,  by  John  Punnett  Peters. 
(Handbooks  of  the  History  of  Religions.)  Boston  :  Ginn 
and  Company,  1914.     Pp.  xiv.,  502.     $2.50. 

DIE  KLASSIKER  DER  RELIGION  UND  DIE  RELIGION 
DER  KLASSIKER,  herausgegeben  von  Gustav  Pfann- 
miiller.  Circa  100  vols.  Berlin  :  Protestantischer  Schrif- 
tenvertrieb,  1912-  .  In  progress.  (Part  III,  comprising 
a  dozen  volumes,  will  offer  a  Darstellung  der  ausserchrist- 
lichen  KlassiJcer  und  Religionen.)  Pp.  circa  200,  each 
volume.     M.  1.50,  each  volume. 

THE  ARYA  SAMAJ.  An  Account  of  its  Origin,  Doctrines, 
AND  Activities,  by  Lajpat  Rai.  London :  Longmans, 
Green  and  Company,  1915.     Pp.  xxvi.,  305.     55. 

THE   ORIGINAL   RELIGION   OF   CHINA,   by   John   Ross. 
Edinburgh  :     Oliphant,   Anderson   and  Ferrier,   1909.     Pp 
327.     5s. 


300  THE  HISTORY  OF  RELIGIONS 

DIE  RELIGION  DER  GRIECHEN,  von  Ernst  Sainter.  (Aiis 
Natur-  und  Geisteswelt.)  Leipzig  :  B.  G.  Teubner,  1914. 
Pp.  86.     M.  1.25. 

THE  HISTORY  OF  THE  HEBREWS,  by  Frank  Knight 
Sanders.  New  York  :  Charles  Scribner's  Sons,  1914.  Pp. 
xiii.,  376.     $1.00. 

HISTORY  OF  THE  BRAHMO  SAMAJ,  by  Sivanath  Sastri. 
2  vols.  Calcutta  :  R.  Chatterji,  1911-1912.  Pp.  xix.,  398  + 
viii.,  566.     Rs.  6. 

THE  BEGINNINGS  OF  THE  CHURCH,  by  Ernest  Findlay 
Scott.  (The  Ely  Lectures,  1914.)  New  York  :  Charles 
Scribner's  Sons,  1914.     Pp.  ix.,  282.     SI. 25. 

THE  LIFE  OF  MUHAMMAD,  by  Edward  Sell.  London  :  The 
ChristianLiteratureSociety  for  India,  1913.  Pp.  xiv.,  236.  3^. 

BUDDHA  AND  HIS  SAYINGS,  by  Shyama  Shankar.  London  : 
Francis  Griffiths,  1914.     Pp.  100.     3^. 

HINDUISM,  ANCIENT  AND  MODERN,  by  John  Alfred  Shar- 
rock.  London  :  The  Society  for  the  Propagation  of  the 
Gospel  in  Foreign  Parts,  1913.     Pp.  x.,  237.     25.  6(7. 

THE  PROGRESS  AND  ARREST  OF  ISLAM  IN  SUMATRA, 

by  Gottfried  Simon.  (A  translation  of  Islam  und  Chris- 
tentum  :  Im  Kampf  um  die  Eroherung  der  animistischen 
Heidenwelt.  BerHn,  1910.)  London :  Marshall  Brothers, 
1912.     Pp.  xxiv.,  328.     6s. 

THE  RELIGION  OF  ISRAEL.  An  Historical  Study,  by 
Henry  Preserved  Smith.  New  York  :  Charles  Scribner's 
Sons,  1914.     Pp.  X.,  370.     $2.50. 

THE  HEART  OF  JAINISM,  by  Margaret  Stevenson.  (The 
Religious  Quest  of  India  Series.)  London  :  The  Oxford 
University  Press,  1915.     Pp.  xxiv.,  336.     7s.  6d. 

AN  ACCOUNT  OF  THE  RISE  AND  PROGRESS  OF  MAHO- 
METANISM,  by  Henry  Stubbe.  London:  Luzac  and 
Company,  1911.     Pp  xxi..  248.     6s. 


SUPPLEMENTARY  VOLUMES  301 

LAO-TSE.  Seine  Personlichkeit  und  seine  Lehre,  von 
Rudolf  Stiibe.  (Religionsgeschichtliche  Volksbiicher.)  Tii- 
bingeii  :   J.  C.  B.  Mohr,  1912.     Pp.  32.     Pf.  50. 

CONFUCIUS,  von  Rudolf  Stiibe.  (Religionsgeschichtliche  Volks- 
biicher.)    Tubingen  :  J.  C.  B.  Mohr,  1913.     Pp.  40.     Pf.  50. 

DAS  ZEITALTER  DES  CONFUCIUS,  von  Rudolf  Stiibe. 
(Sammlung  gemeinverstandlicher  Vortrage  und  Schriften 
aus  dem  Gebiet  der  Theologie  und  Religionsgeschichte.) 
Tiibingen  :   J.  C.  B.  Mohr,  1913.     Pp.  vii.,  54.     M.  1.50. 

LA  RELIGION  DE  L'ANCIENNE  EGYPTE,  par  Philippe  Virey. 
Paris  :    Gabriel  Beauchesne,  1910.     Pp.  viii.,  325.     Fr.  4. 

THE  MESSAGE  OF  ZOROASTER,  by  Ardaser  Sorabjee  N. 
Wadia.     London  :  J.  M.  Dent  and  Sons,  1912.     Pp.226.     3s. 

CONFUCIUS  AND  CONFUCIANISM,  by  William  Gilbert  Walshe. 
(The  James  Long  Lectures,  1906-1907.)  Shanghai  :  Kelly 
and  Walsh,  1911.     Pp.  vi.,  50.     2s. 

JAINISM,  by  Herbert  Warren.  Madras  :  The  Minerva  Press, 
1912.     Pp.  xii.,  129.     Annas  12. 

THE  RELIGION  OF  ISRAEL  UNDER  THE  KINGDOM,  by 

Adam  Cleghorn  Welch.     (The    Kerr   Lectures,  1911-1912.) 
Edinburgh  :   T.  and  T.  Clark,  1912.     Pp.  xv.,  305.     7s.  6fZ. 

DIE  BUDDHISTISCHE  LITTERATUR,  von  Moriz  Winternitz. 
(Geschichte  der  indischen  Litteratur.  Zweiter  Band.)  Leip- 
zig :  Amelangs,  1913.     Pp.  vi.,  288.     M.  7. 

GESAMMELTE  ABHANDLUNGEN  ZUR  ROMISCHEN  RE- 
LIGIONS- UND  STADTGESCHICHTE,  von  Georg  Wis- 
sowa.     Miinchen  :   C.  H.  Beck,  1904.     Pp.  vii.,  329.     M.  8. 

THE  GOD  JUGGERNAUT  AND  HINDUISM  IN  INDIA,  by 

Jeremiah  Zimmerman.     New  York  :  The  Fleming  H.  Revell 
Company,  1914.     Pp.  319.     $1.50. 


* 


AMERICAN  LECTURES  ON  THE  HISTORY  OF  RELIGIONS. 

Vide  supra,  pp.  211,  224,  254,  etc. 

HARTFORD-LAMSON  LECTURES  ON  THE  RELIGIONS  OF 
THE  WORLD.     Vide  supra,  pp.  244,  270,  297,  etc. 


302  THE  HISTORY  OF  RELIGIONS 

HIBBERT  LECTURES.  Second  Series.  Vide  suj,ra,  pp.  235, 
274,  275,  and  297. 

BIBLIOTHECA  BUDDHICA,  publiee  sous  la  direction  de 
I'Academie  imperiale  de  Petrograd.  14  vols.  Petrograd  : 
L' Academic,  1897-  .  In  'progress.  The  sizes  and  cost  of 
volumes  vary. 

{d)     DETACHED  PROBLEMS 

One  further  group  of  volumes — miscellaneous  in  their 
character  and  contents,  yet  throwing  a  good  deal  of  light  upon 
the  subject-matter  of  the  History  of  Religions — must  be 
included  in  our  selected  and  representative  list.  The  student 
of  Comparative  Religion  must  by  no  means  overlook  books 
of  this  class  ;  for,  if  he  be  wise  and  alert,  he  will  soon  discover 
that  they  are  able  to  render  him  simply  invaluable  help. 
Such  volumes,  to  be  sure,  deal  with  many  topics  entirely 
irrelevant  to  comparative  and  critical  studies.  Yet,  amongst 
much  that  is  quite  remote  from  the  inquiry  at  present  in 
hand,  the  competent  investigator  will  find  here  a  surprising 
amount  of  material,  of  the  very  highest  importance,  lying 
ready  to  his  hand. 

It  is  not  proposed  to  furnish  formal  reviews  of  any  of  the 
books  which  are  about  to  be  named.  It  will  sujffice  if  atten- 
tion be  specially  drawn  to  those  chapters,  or  even  briefer 
sections  of  them,  whose  data,  germane  to  the  History  of 
Religions,  seems  worthy  of  closer  inspection, — and,  it  may 
be,  of  deliberate  and  repeated  consideration. 

STUDI  DI  STORIA  ORIENTALE,  di  Leone  Caetani 
(Principe  Leone  di  Teano),  Deputato  al  Parlamento. 
Milano  :  Ulrico  Hoepli,  1911-  .  In  progress.  Pp. 
circa  400,  each  volume.     L.  8,  each  volume. 

This  work,  of  which  three  tomi  are  now  ready,  will 
constitute  eventually  a  very  valuable  group  of  Studies. 
Volume   i   bears   the   triple   title,    Islam   e   Cristianesimo ; 


CAETANI,  Studi  di  Storia  Orientale  303 

U Arabia  preislamica ;  Gli  Arahi  anticJii.  Volume  iii  deals 
with  La  Biografia  di  Maometto,  prof  eta  ed  uomo  di  Stato ; 
II  Principio  del  Califfato ;  La  Conquista  d' Arabia.  This 
new  undertaking  is  wholly  different  in  character  from  that 
erudite  treatise  which  has  made  its  author  famous,  and 
which  is  destined  to  become  an  international  work  of  refer- 
ence.^ There,  the  whole  literature  of  the  subject,  Arabic 
and  European  alike,  is  laid  under  tribute,  and  the  sources 
and  history  of  Islam  are  dealt  with  in  a  remarkably  full  and 
competent  way.  The  Studi,  which  will  also  extend  through 
several  volumes,  make  their  appeal  to  a  wider  and  less  exact- 
ing constituency.  A  number  of  maps  have  been  included. 
This  undertaking  exhibits  all  the  learning  and  skill  which  are 
manifest  in  its  bulkier  predecessor,  for  it  consists  really 
of  a  selection  from  the  essays  published  in  that  earlier  work  ; 
but  all  the  elaborate  critical  apparatus  has  been  omitted, 
together  with  everything  that  might  render  these  studies 
less  welcome  to  ordinary  readers. 

The  first  topic  discussed  ^  is  directly  relevant  to  the  purpose 
of  the  present  survey  ;  the  entire  handling  of  it  deserves 
very  cordial  commendation.  The  second  is  not  a  whit  less 
important.  It  deals  courageously  with  a  sheaf  of  problems 
which  modern  research  has  brought  into  prominence  ;  and, 
although  some  of  the  author's  conclusions  can  be  accepted 
only  with  reserve,  the  gradual  elaboration  of  his  theme  must 
be  pronounced  a  piece  of  remarkably  able  historical  criticism. 
Did  the  prehistoric  migrations  of  the  Arabs  begin  in  Baby- 
lonia (as  Guidi  and  Hommel  maintain),  or  in  Arabia  (as 
Winckler  and  Noldeke  affirm)  ?  The  author  thinks  that  the 
latter  view  can  be  established  by  proofs  already  in  hand. 
The  third  essay  presents  us  with  a  penetrative  interpretation 
of  the  rapid  growth  of  Islam,  after  it  had  definitely  been 
launched  upon  its  career. 

Vol.  ii  contains  an  unusually  valuable  series  of  Studies. 

^  Cf.  Annali  delV  Islam.     Milano,  1905-     .     In  progress.     [Vol.  vii  ap- 
peared in  1915.     20  additional  volumes  are  contemplated.] 
^  Vide  swpra,  p.  302. 


304  THE  HISTORY  OF  RELIGIONS 

It  furnishes  a  critical  examination  of  the  rehgious  hehefs  of 
pre-Islamic  times,  together  with  a  careful  estimate  of  Mo- 
hammed, viewed  as  the  founder  of  a  religion  that  puts  forth 
very  lofty  claims. 

The  Prince  of  Teano  has  begun  to  publish  an  additional 
work,  which  will  cover  the  same  ground  in  a  somewhat 
different  way.^  Three  volumes  have  already  been  issued. 
This  treatise,  like  the  Annali,  will  provide  a  comprehensive 
chronology  of  Islam  ;  it  embraces  a  period  of  900  years, 
viz.  from  a.d.  622  to  a.d.  517.  It  is  called  '  an  epitome '. 
Even  so,  it  will  extend  probably  to  ten  volumes  ;  for  the 
record  it  supplies  is  to  be  amply  documented, — not  only  for 
purposes  of  reference,  but  also  as  a  proof  of  its  complete 
reliability.  The  cost  of  producing  this  work  will  be  some- 
what high,  and  the  publisher  is  compelled  to  ask  twenty-five 
lire  for  each  volume. 

Italian  scholars — i  signori  Luigi  Salvatorelli,  Salvatore 
Minocchi,  Aldo  Vannuzzi,  and  others — are  beginning  to  take 
an  unwonted  interest  in  the  critical  study  of  religions. 
Amongst  such  studies,  the  history  and  modern  develop- 
ments of  Islam  are  bound  to  occupy  a  place  of  steadily 
increasing  prominence,  inasmuch  as  Italy  has  recently 
become  ruler  over  a  not  inconsiderable  portion  of  the 
Mohammedan  world. 


DIE  PHILOSOPHIE  DER  BIBEL,  von  Paul  Deussen, 
Professor  an  der  Universitat  Kiel.  (Allgemeine  Ge- 
schichte  der  Philosophie.)  Leipzig:  F.  A.  Brockhaus, 
1913.     Pp.  xii.,  304.    M.  4. 

Let  it  be  admitted  at  once  that  this  volume,  as  its  title 
imphes,  ought  hardly  to  be  included  under  the  heading  '  The 
History  of  Religions  '.  It  belongs  really  to  a  study  of  the 
Philosophy  of  Rehgion,  and  constitutes  an  important  volume 

^  Cf.  Cronografia  Islamica.     Paris,  1913-     .     In  ^progress. 


DEUSSEN,  Die  Philosophie  der  Bihel  305 

in  that  great  work  upon  which,  for  many  years,  Dr.  Deussen 
has  lavished  unmeasured  thought  and  pains  .^ 

The  Hnes  upon  which  this  elaborate  exposition  proceeds 
may  best  be  understood  if  one  take  a  glance  at  the  following 
scheme : 

Part  I  (Erster  Band).        Vol.  i,  Die  Philosophie  des  Veda  his  auf 

die  Upanishad's.  1894.   [2nd 
edition,  1906.]    M.  7. 

Vol.  ii,  Die  Philosophie  der  U panishad' s 
1899.     [2nd  edition,   1907.] 
M.  9. 

Vol.  iii.  Die    nachvedische    Philosophie 
der  Inder.     1908.     M.  16. 
Part  II  (Zweiter  Band).     Vol.  iv,  Die  Philosophie  der  Griechen. 

1911.     M.  6. 

Vol.  V,  Die  Philosophie  der  Bihel.    1913. 
M.  4. 

Vol.  vi.  Die  hihlisch-mittelalterliche  Phi- 
losophie?' 

Vol.  vii.  Die  neuere  Philosophie. 

The  central  purpose  of  the  author  is  to  show  how  all  philo- 
sophy— whether  modern,  mediaeval,  biblical,  or  Greek — 
rests  ultimately  upon  a  basis  of  refined  Indian  thought, 
and  how  all  religions  are  coloured  by  the  philosophical 
thinking  of  the  ages  to  which  they  belong.  In  particular, 
as  regards  the  Christian  religion.  Dr.  Deussen  undertakes — 
having  carefully  traced  the  origin  and  development  of  that 
faith — to  demonstrate  its  close  relationship  to  various  other 
faiths.  In  the  course  of  a  wondrously  comprehensive  survey, 
he  takes  us  first  to  Egypt,  thence  to  Babylonia,  and  then  to 
Persia, — pointing  out  at  every  stage  the  way  in  which  the 
religious  thinking  of  all  these  lands  had  some  part  in  laying 
the  foundations  of  the  subsequent  Christian  structure.     We 

^  CJ.  Paul  Deussen,  Allgemeine  Geschichte  der  Philosophie^  mit  hesonderer 
Beritcksichtigung  der  Religionen.     7  vols.     Leipzig,  1894-    .     In  progress. 

-  Volume  vi  (which  is  supplementary  to  volume  v),  and  volume  vii,  have 
not  yet  been  published. 

X 


306  THE  HISTORY  OF  RELIGIONS 

are  invited,  next,  to  view  the  Hebrew  transformation, 
effected  under  the  pressure  of  exile  in  Babylon.  The  religion 
of  the  ancient  Jews,  the  life  and  teaching  of  Jesus,  the  teach- 
ing of  St.  Paul  and  the  other  evangelists,  are  topics  succes- 
sively dealt  with  in  a  style,  and  with  a  mastery  of  fact  and 
diction,  which  prove  simply  fascinating  to  every  serious 
reader. 

The  student  of  the  History  of  Religions  might  easily  over- 
look this  volume,  inasmuch  as  it  confessedly  makes  its  appeal 
to  researchers  who  labour  in  a  field  different  from  his  own  ; 
but  he  who  studies  this  book  will  not  grudge  the  time  and 
thought  it  is  certain  to  exact  of  him,  nor  will  he  feel  ungrate- 
ful to  the  reviewer  who  now  directs  his  attention  to  its 
timely  and  stimulating  contents.  The  author  may  not 
always  convince  his  readers  that  he  is  guiding  them  aright, 
but  he  will  never  fail  to  quicken  and  feed  the  spirit  of  intel- 
ligent inquir}^  The  resolve  to  revise  and  verify  and  (if 
necessary)  restate  one's  conclusions,  whatever  be  the  ulti- 
mate issue,  is  perhaps  the  most  precious  of  all  impulses  that 
any  man  can  receive  from  acquaintance  with  the  researches  in 
which  other  students  are  engaged. 

RELIGIONEN  UND  HEILIGE  SCHRIETEN,  von  Hein- 
rich  Friedrich  Hackmann,  Professor  fiir  Allgemeine 
Religionsgeschichte  und  Geschichte  der  israelitischen 
Religion  an  der  Universitat  Amsterdam.  Berlin  :  Karl 
Curtius,  1914.     Pp.  46.     M.  1. 

On  December  15, 1913,  Professor  Hackmann  entered  upon 
his  new  duties  at  Amsterdam.  The  present  booklet  contains 
the  Inaugural  Lecture  delivered  by  him  at  the  University 
on  that  very  interesting  occasion. 

It  is  noteworthy  that  Dr.  Hackmann  came  to  his  task  with 
high  natural  qualifications,  and  with  an  unusually  compre- 
hensive equipment.  Always  an  ardent  student,  and  asso- 
ciated closely  at  Gottingen  and  elsewhere  with  student 
communities  for  whose  instruction  and  oversight  he  was 


HACKMANN,  Religionen  und  Heilige  Schriften         307 

responsible,  Professor  Hackmann  has  filled  the  post  of 
German  pastor  in  cities  so  far  removed  from  each  other  as 
Shanghai  and  London.  He  has  travelled  widely  in  the  East, 
and  many  valuable  books  have  come  to  us  from  his  pen. 
His  exposition  of  Buddhism  is  well  known.  Prepared  in  the 
first  instance  to  serve  as  three  successive  volumes  in  the 
popular  Beligionsgescliichtliclie  Volkshuclier  series,^  it  was 
afterwards  issued  as  a  single  volume,^  and  has  since  been 
revised,  enlarged,  and  published  in  an  English  version.^  More 
recently,  many  have  greatly  enjoyed  reading  a  popular 
account  of  some  of  his  experiences  in  the  East ;  his  bright 
and  impressionable  record  is  lit  up  continually  by  the  com- 
ments of  a  keen  and  observant  traveller.^  This  book,  like- 
wise, has  found  its  way  into  the  libraries  of  many  readers  in 
England,  where,  in  a  somewhat  abbreviated  form,  it  has  been 
issued  in  an  admirable  translation.^  An  earlier  travel- 
volume,  containing  a  wonderful  report  of  what  happened  to 
this  daring  explorer  in  portions  of  China,  Tibet,  and  Burma, 
has  had  a  wide  circulation  in  Germany.® 

As  a  student  of  the  History  of  Eeligions,  Dr.  Hackmann 
concentrated  his  attention  at  the  outset  upon  Buddhism. 
But  the  journeys  undertaken  in  this  interest  naturally 
broadened  the  investigator's  purpose  ;  and,  to-day,  every 
Oriental  faith  makes  irresistible  appeal  to  him. 

The  discussion  of  '  Eeligions  and  their  Bibles  ',  contained 
in  the  present  pamphlet,  is  full  of  insight  and  movement. 
Th€  influences  which  an  authorized  Sacred  Book  is  bound  to 
exert  upon  the  peoples  who  possess  and  revere  it  are  very 
effectively  sketched.  The  eager  inquisitiveness  of  the  writer 
is  infectious  ;  the  poise  of  his  judgements  is  admirably  pre- 
served ;  his  conclusions  are  sane  and  reliable.     Both  he  and 

^  Vide  infra,  p.  462.  "  Cf.  Der  BuddJiismus.     Halle,  1906. 

^  Cf.  Buddhism,  as  a  Religion.     Its  Historical  Development  and  its  Present 
Conditions.     London,  1910, 

*  Cf.  Welt  des  Ostens.     Berlin,  1912. 

^  Cf.  A   German  Scholar  in  the  East.     Travel  Scenes  and  Reflections. 
London,  1914. 

*  Cf.  Vom  Omi  his  Bhamo.     Halle,  1905.     [2nd  edition,  1907.] 

X2 


308  THE  HISTORY  OF  RELIGIONS 

his  students  are  to  be  congratulated  upon  the  wide  vista  of 
research  which  now  stretches  out  before  them,  and  upon  the 
resources  of  that  opulent  domain  over  which  they  are  to  be 
permitted  to  roam  at  will  together. 


MELANGES  D'HISTOIRE  DES  RELIGIONS,  par  Henri 
Hubert  et  Marcel  Mauss,  Directeurs-Adjoints  a  I'Ecole 
des  Hautes-Etudes.  Paris  :  Felix  Alcan,  1909.  Pp.xlii., 
236.     Fr.  5. 

This  volume  is  made  up  of  three  reprinted  essays.  The 
first,  in  which  the  authors  collaborated,  is  entitled  '  Essai 
sur  la  nature  et  la  fonction  du  sacrifice  ',  a  careful  and 
exhaustive  study  covering  130  pages.  The  second  paper, 
written  by  M.  Mauss,  deals  with  '  L'Origine  des  pouvoirs 
magiques  dans  ks  societes  australiennes  ',  an  analytic  and 
critical  study  of  one  particular  phase  of  magic,  based  upon 
ethnographical  documents  and  extending  to  nearly  90  pages. 
The  final  essay,  written  by  M.  Hubert,  presents  an  '  Etude 
sommaire  de  la  representation  du  temps  dans  la  religion  et 
la  magie '.  It  is  the  briefest  of  the  three,  being  compressed 
within  40  pages  ;  but  it  is  not  less  distinctive  and  charac- 
teristic than  the  others. 

A  very  valuable  part  of  this  book  is  found  in  its  extended 
Introduction,  pp.  i-xlii.  This  section,  entitled  '  De  quelques 
resultats  de  la  sociologie  religieuse  ',^ — full  of  weighty  con- 
siderations bearing  upon  our  knowledge  of  sacrifice  and 
magic — makes  clear  how  the  three  discussions  which  follow 
it  are  related  to  one  another.  The  opportunity  to  make  reply 
to  certain  objections  which  greeted  the  original  publication 
of  these  papers  is  also  adroitly  improved. 

Throughout  the  volume  the  relevant  authorities  are 
copiously  quoted,  while  the  references  supplied  are  of  a  most 
comprehensive  character. 

'  It  speedily  becomes  manifest  that  these  writers  are  enthusiastic  ad- 
herents of  the  Durkheim  school :   vide  supra,  pp.  64-5. 


LOISY,  Histoire  des  Religions  309 

A  PKOPOS  D'HISTOIEE  DES  EELIGIONS,  par  Alfred 
Loisy,  Professeur  d'Histoire  des  Keligions  au  College  de 
France.     Paris  :  Emile  Nourry,  1911.     Pp.326.     Fr.  3. 

'  Les  cinq  articles  que  Ton  reunit  dans  ce  petit  volume 
sont  des  essais  critiques,  occasionnes  par  de  recentes  publica- 
tions. L'on  voit  une  certaine  utilite  a  les  rassembler,  parce 
qu'ils  se  trouvent,  sans  qu'on  y  ait  vise,  former  un  groupe 
assez  homogene,  et  une  fagon  d'esquisse,  tres  generale, 
d'une  methode  qui  paraitra  sans  doute  a  plusieurs  man- 
quer  terriblement  de  nouveaute,  mais  qui  n'en  est  peut- 
etre  pas  plus  mauvaise  a  suivre  dans  les  etudes  d'histoire 
religieuse  '.^ 

It  is  with  these  words,  frank  and  to  the  point,  that  Pro- 
fessor Loisy  introduces  this  handy  little  volume.  The  titles 
of  the  successive  essays  are  as  follows  :  (1)  Eemarques  sur 
une  definition  de  la  religion,  (2)  De  la  vulgarisation  et  de 
I'enseignement  de  I'Histoire  des  Eeligions,  (3)  Magie,  science 
et  religion,  (4)  Jesus  ou  Christ  ?,  and  (5)  Le  My  the  du  Christ. 
The  first,  third,  and  fifth  papers  are  of  special  value, — not 
merely  as  specimens  of  brilliantly  written  exposition,  but 
because  of  the  penetrative  criticism  they  contain.  In  the 
first  and  third  essays,  some  of  the  positions  taken  up  by 
M.  Salomon  Eeinach  in  his  Orpheus  are  successfully  turned  ; 
while  the  summary  of  the  writer's  argument  in  his  fifth  paper 
is  succinctly  expressed  in  the  following  words  :  '  Tout  bien 
considere,  I'origine  purement  mythique  du  christianisme  est 
un  roman,  I'existence  historique  de  Jesus  est  un  fait  '.^ 

This  book  contains  a  pithy  and  elaborate  Preface,^  in 
which  the  origin  of  the  five  successive  articles  is  briefly 
explained.  The  theological  attitude  of  the  author  will  not 
always  commend  itself  to  his  readers.  At  the  same  time, 
that  attitude  is  broader,  saner,  and  more  profoundly  con- 
scientious than  that  of  many  of  his  critics.  Professor  Loisy's 
selection  for  the  post  which  he  so  honourably  fills  in  the 
College  de  France  has  already  been  abundantly  justified. 

^  Cf.  p.  5.  2  Qj-^  p_  3i(3_  3  Qf^  pp_  5_48, 


310  THE  HISTORY  OF  RELIGIONS 

STUDIES  IN  THE  HISTORY  OF  RELIGIONS,  by  David 
Gordon  Lyon  and  George  Foot  Moore,  Professors  in 
Harvard  University.  (A  Commemorative  Volume,  pre- 
sented to  Professor  Crawford  Howell  Toy  in  honour 
of  his  Seventy-fifth  Birthday.)  New  York  :  The  Mac- 
millan  Company,  1912.     Pp.  viii.,  373.     S2.50. 

Quite  apart  from  the  high  personal  tribute  which  this 
portly  volume  conveys,  it  contains  a  number  of  studies  of 
genuine  and  conspicuous  merit.  The  successive  papers  are 
exceedingly  varied  as  regards  their  subject-matter;  indeed, 
save  for  the  personal  link  which  unites  them  all  together, 
they  would  inevitably  drop  asunder,  and  the  question  would 
arise  :  Why  have  topics,  so  remote  from  one  another,  been 
brought  within  the  covers  of  a  single  volume  ? 

From  the  standpoint  of  the  student  of  Comparative 
Religion,  the  essays  which  are  most  important  are  the 
following :  Buddhist  and  Christian  Parallels,  by  Principal  J. 
Estlin  Carpenter,  Oxford  ;  The  Liver  as  the  Seat  of  the  Soul,^ 
by  Professor  Morris  Jastrow,  Pennsylvania ;  The  Sikh 
Beligion,'^  by  Professor  Maurice  Bloomfield,  Johns  Hopkins  ; 
Jahweh  before  Moses,  by  Professor  George  A.  Barton,  Bryn 
Mawr ;  The  Sacred  Bivers  of  India,  by  Professor  Edward  W. 
Hopkins,  Yale  ;  Asianic  Influence  in  Greek  Mythology,^  by 
Mr.  William  H.  Ward,  New  Y^ork  ;  Oriental  Cults  in  Spain,  by 
Professor  Clifford  H.  Moore,  Harvard  ;  and  The  Consecrated 
Women  of  the  Hammurabi  Code,  by  Professor  David  G.  Lyon. 

NATURLICHE  THEOLOGIE  UND  ALLGEMEINE 
RELIGIONSGESCHICHTE,  von  Nathan  Soderblom, 
Professor  der  Religionsgeschichte  an  der  Universitat 
Leipzig.  (Beitrage  zur  Religionswissenschaft.)  Leip- 
zig :   J.  C.  Hinrichs,  1913.     Pp.  x.,  112.     M.  6. 

The  perusal  of  this  most  interesting  tractate,  the  first  of 
a  new  series  of  official  publications  issued  by  the  Religions- 

*   Vide  supra,  p.  256.  2  Vide  supra,  pp.  260  f. 

^  Vide  supra,  pp.  96  f. 


SODERBLOM,  Theologie  und  ReligionsgeschicJite       311 

vetenskapliga  Siillskapet  i  Stockholm,^  makes  one  regret 
more  keenly  than  ever  that  Dr.  Soderblom  has  now  finally 
been  separated  from  active  academic  pursuits.^  As  the 
result  of  long  and  diligent  application,  he  had  secured 
magnificent  equipment  for  the  tasks  successively  committed 
to  his  hands,  and  he  performed  them  with  marked  and  grow- 
ing efficiency.  But  another  call  has  reached  him  of  late ;  and, 
finally,  he  decided  to  accept  it.^ 

The  Swedish  Society  for  the  Science  of  Religion  was 
founded  at  Stockholm  in  1906.^  An  event  which  contri- 
buted directly  to  its  inauguration  was  the  assembly  in  that 
city,  nine  years  previously,  of  the  first '  Congress '  for  the  study 
of  the  History  of  Religions.^  The  idea,  thus  embodied,  was 
not  wholly  independent  of  that  great  initial  Parliament  of 
Religions  which  was  held  in  Chicago  in  1893;  it  has  blos- 
somed out,  more  recently,  into  those  International  Congresses 
which  have  been  held  successively  in  Paris  (1900),  Basel 
(1904),  Oxford  (1908),  and  Leiden  (1912).  The  Beitrage  zur 
Beligionswissenschaft  will  for  the  most  part  be  restricted  to 
contributions  that  may  be  made  to  the  Science  of  Religion 
by  representative  Swedish  scholars.  Honorary  members  of 
the  Society  (irrespective  of  their  nationality)  and  other 
foreign  experts  of  outstanding  eminence,  will  however,  from 
time  to  time,  be  invited  to  contribute  papers  and  suggestions 
bearing  upon  relevant  topics  of  high  scientific  interest. 

The  Religionswissenschaftliche  Gesellschaft  (Religions- 
vet  enskapliga  Sallskapet),  recalling  with  just  pride  the 
fruitful  labours  of  men  like  the  late  Fredrik  Fehrs  and  Viktor 

^  Cf.  Nathan  Soderblom,  Naturlig  Religion  och  Religionshistoria.  En 
Historik  och  ett  Program.     Stockholm,  1914.     Vide  infra,  p.  318. 

"  Vide  supra,  footnote,  p.  193. 

^  Happily  Dr.  Soderblom's  pen  is  not  idle,  even  in  the  midst  of  exacting 
ecclesiastical  duties.  Last  year  he  published  a  suggestive  volume  entitled 
Gudstrons  uppkomst.  Studier.  Stockholm,  1914.  At  the  present  moment 
he  is  associated  with  Professor  Lehmann  in  editing  a  'Science  of  Religion' 
Library  :   vide  supra,  p.  204. 

^   Vide  infra,  pp.  431-2. 

^  Cf.  the  record  of  its  transactions,  entitled  Religionsvetenskapliga  Kan- 
gressen  i  Stockholm,  1897.     Stockholm,  1898.     Vide  infra,  pp.  418  f. 


312  THE  HISTORY  OF  RELIGIONS 

Rydberg,  could  not  have  made  better  choice  of  a  prominent 
local  and  international  scholar  than  when  it  asked  Dr.  Soder- 
blom  to  become  its  first  spokesman,  and  thus  to  launch  for 
it  its  latest  Hterary  venture.  And  immediately,  in  his  very 
opening  sentence,  the  writer  leads  us  into  the  heart  of  his 
subject :  '  die  sogenannte  natiirhche  Theologie  hat  im 
Christentum  vier  Perioden  erlebt '.  ^ 

During  the  first  of  these  periods,  down  (say)  till  the  Middle 
Ages,  no  definite  conception  of  Natural  Theology  (Natural 
Rehgion)  seems  to  have  been  formulated.  The  subject  is 
often  incidentally  referred  to,— by  St.  Paul,  by  the  Church 
Fathers,  etc., — but  apparently  it  did  not  make  much  appeal 
to  the  thinkers  of  that  age.  Where  it  did  manage  to  rise 
into  the  position  of  a  living  issue  in  the  minds  of  individual 
scholars,  no  comprehensive  theory  defining  its  boundaries 
was  framed  and  elaborated.  In  other  words,  this  initial 
chronological  stage  represents  a  time  of  transition  and 
assimilation;  it  bore  little  or  no  fruit  in  the  way  of  a 
permanent  theological  product. 

The  second  period  extends  to  the  revival  of  learning, — 
followed,  as  all  remember,  by  a  wondrous  new-birth  of 
philosophy,  science,  art  and  religion,  a  Renaissance  whose 
force  is  still  unspent.  During  this  age,  a  definite  theory  of 
Natural  Theology  was  advanced  and  courageously  defended, 
viz.  that  Natural  Religion  was  intended  to  serve  man  as 
a  preparation  for  Revealed  Religion. 

The  motto  of  the  third  period,  which  began  in  the  seven- 
teenth century,  may  be  said  to  have  been ;  '  Alle  Religion 
ist  natiirliche  Religion '.  Dr.  Soderblom  has  no  doubt  that 
'  mit  der  Epoche  des  Deismus  und  der  Aufklarung  beginnt 
fiir  den  Begriff  natiirliche  Religion  eine  neue  Zeit.  Die 
alte  Distinktion  zwischen  natiirlicher  und  geoffenbarter 
Religion  wurde  in  der  Tat  auch  weiterhin  inne  gehalten. 
Aber  die  Grenze  zwischen  Vernunft  und  Offenbarung  ver- 
schob  sich  zu  Gunsten  der  menschlichen  Vernunft  '.'^ 

The    fourth    period,    beginning    with    the    close   of    the 

^  C/.  p.  1.  '  C/.  p.  33. 


SODERBLOM,   Theologie  und  Religionsgesckichte         313 

eighteenth  century,  is  aptly  characterized  in  the  chapter-head- 
ing :  '  Es  giebt  keine  natiirhche  Eehgion '.  At  this  juncture, 
the  imposing  personaHty  of  Schleiermacher  looms  into  view, 
with  all  that  his  epoch-making  teaching  suggested  and 
ensured.  For  him,  the  only  religion  worth  arguing  about 
was  Positive  Religion.  Those  who  are  familiar  with  his 
Reden  uher  die  Eeligion  will  appreciate  the  force  with  which 
he  drove  his  conclusions  home.  '  Das  Wesen  der  Religion 
musste  tiefer  begriindet  werden  .  .  .  Religion  muss  ihrem 
Wesen  nach  immer  positiv  sein.'  ^  Accordingly,  this  fourth 
period  was  marked  by  an  intensive  study  of  the  '  positive  ' 
religions. 

In  two  closing  chapters,  entitled  respectively  An  Stelle  der 
naturlichen  Theologie  tritt  die  allgemeine  BeligionsgeschicJite 
and  Allgemeine  und  hesondere  Beligionsgeschichte,  Dr.  Soder- 
blom  gives  a  wonderfully  satisfying  outline  of  the  various 
stages  discernible  in  the  historical  unfolding  of  the  chief 
religions  of  the  world.  Moreover,  he  enters  a  vigorous  plea 
on  behalf  of  the  study  of  the  History  of  Religions,  whose 
utility  and  necessity  he  fully  appreciates,  and  of  whose  fitness 
to  occupy  the  place  hitherto  assigned  to  Natural  Theology 
he  is  absolutely  assured.  This  step,  if  taken,  would  inaugu- 
rate the  beginning  of  a  '  fifth  '  period  in  the  successive  stages 
of  an  unbroken  advance.  But  Dr.  Soderblom  goes  further. 
While  the  yearning  of  man  for  God  is  a  universal  instinct, 
traceable  ultimately  to  a  secret  Divine  impulse,  another 
fact  must  be  accorded  due  emphasis.  Over  and  above  that 
universal  summons  which  is  uttered  within  the  soul,  God  has 
revealed  Himself  to  man  in  other,  and  more  particular,  and 
more  objective  ways.  In  short,  students  of  the  History  of 
Religions  must  devote  themselves  with  redoubled  earnestness 
to  a  patient  and  scientific  study  of  Christianity.  *  Das 
Christentum  ist  das  nachste  und  wichtigste  Gebiet  fiir  das 
Studium  der  Religion.'  2  Proceeding  to  deal  with  the  ques- 
tion :  Besteht  zwischen  der  allgemeinen  Religionsgeschichte 
und  der  biblischen  Religionsgeschichte  irgend  ein  Unter- 
'  Cf.  p.  43.  2  Cf.  p.  80. 


3U  THE  HISTORY  OF  RELIGIONS 

schied,  gewissermassen  analog  zii  dem,  den  die  friiheren 
Darstellungen  der  Religion  zwischen  natiirlicher  und  geoffen- 
barter  Religion  machten  ?,  Dr.  Soderblom  finds  in  the 
Christian  religion  a  fuller  and  richer  divine  revelation  than 
is  elsewhere  accessible  to  man  ;  and  he  holds  that  it  is  the 
function  of  the  History  of  Religions,  not  less  than  the  ap- 
pointed task  of  Christian  Theology,  to  make  this  fact  more 
clear,  and  to  aid  in  separating  from  the  Christian  faith  those 
unfortunate  but  inevitable  accretions  which  tend  to  obscure 
its  unrivalled  and  inherent  excellences. 

This  booklet  is  of  quite  unusual  merit,  and  is  fully  worthy 
of  the  dignity  of  that  high  ecclesiastical  rank  to  which  its 
author  has  recently  been  promoted.  It  has  since  been 
followed  by  another  '  Heft '  containing  valuable  papers  by 
Professor  Goldziher,  Dr.  Fries,  Dr.  Wetter,  etc.  ^ 


KLEINE  SCHRIFTEN,  von  Hermann  Usener,  Professor 
an  der  Universitat  Bonn.  (Band  iv,  herausgegeben  von 
Richard  Wiinsch.)  4  vols.  Leipzig :  B.  G.  Teubner, 
1913.     Pp.  vii.,  516.     M.  15. 

The  concluding  volume  in  a  series  which  will  always  be 
prized,  not  only  as  a  fitting  memorial  of  a  fondly-remembered 
friend  but  as  a  depository  of  extremely  valuable  material, 
has  recently  been  published.  It  bears  the  sub-title  Arheiten 
zur  Beligionsgeschichte,^  and  contains  twenty-two  essays. 
These  sketches  represent  the  literary  activity  of  the  writer 
during  a  strenuously  productive  period  of  nearly  forty  years, 
and  deal  with  a  great  variety  of  themes. 

As  one  scans  these  scholarly  and  suggestive  papers,  the 

regret  steadily  grows  that    Professor  Usener    followed   so 

•  closely  the  example  of  the  late  Lord  Acton,  who  too  long 

^    Vide  infra,  pp.  431-2. 
Its  predecessors  dealt  respectively  with  Arheiten  zur  griechischen  Philo- 
Sophie   und   Rhetorik  (1912)    and   Arheiten   zur  laleinischen  Sjjrache   und 
Literatur   (1913).      Literargeschichtliches ,    Epigraphisches,    Ckronologisches 
appeared  in  1914. 


USENER,  Kleine  Schriften  315 

postponed  the  embodiment  of  his  mature  thinking  in  care- 
fully planned  and  elaborate  treatises.  To  be  sure,  this 
author  has  given  us  several  books  which  all  would  be  loath  to 
part  with  ;  ^  but  these  volumes  merely  whet  the  appetite  for 
detailed  expositions  which,  unfortunately,  were  never  penned. 
This  investigator's  range  of  learning  was  so  wide,  and  withal 
so  minute  and  accurate,  that  he  might  easily  have  served 
his  generation  in  a  larger  and  more  permanent  way. 

The  work  of  Professor  Usener  suggests  at  many  points  the 
kindred  investigations  of  his  younger  contemporary,  Pro- 
fessor Wissowa.2  Both  are  past  masters  in  the  domain  of 
classical  scholarship.  Both  have  applied  themselves  to  the 
elucidation  of  some  of  the  most  knotty  problems  associated 
with  primitive  religion.  Both  have  shown  themselves  con- 
scientious and  painstaking  to  the  very  highest  degree.  Yet 
on  some  questions — as  in  regard  to  the  Sondergotter  ^ — 
these  two  interpreters  failed  to  agree  !  Here  one  finds  an 
additional  proof  of  the  extreme  complexity  of  some  of  the 
enigmas  which  the  student  of  the  History  of  Keligions 
must  set  himself  to  solve.  Notwithstanding  instances  of 
defective  judgement  here  and  there.  Professor  Usener  must 
be  accounted  an  unusually  competent  pioneer  in  work  of 
this  kind.  If  he  is  followed  uncritically, — as  Usener 
often  is  followed  by  Professor  Murray  *  and  Miss  Harrison  ^ — 
he  is  capable  of  suggesting  quite  erroneous  clues,  and  may 
thus  prove  himself  to  be  a  dangerous  and  misleading  guide. 
Nevertheless  his  death,  and  the  subsequent  decease  of  his 
brilliant  son-in-law,  the  late  Albrecht  Dieterich,  mark  the 
disappearance  of  two  of  the  most  stimulating  co-workers 
whom  students  of  Comparative  Keligion  have  thus  far  been 
privileged  to  know. 

*  Cf.  Das  WeihnacJitsfest  (in  which  the  dependence  of  Christianity  on 
earlier  non-Christian  beliefs  is  strikingly  brought  out),  Bonn,  1889,  [2nd 
edition,  1911];  and  Die  Gotternamen,  Bonn,  1896.  Cf.  also  his  Religions- 
geschichtliche  Untersuchungen,  Bonn,  1889,  and  Vortrdge  und  Aufsiitze. 
Leipzig,  1907. 

-  Vide  supra,  pp.  294  f.,  and  infra,  pp.  444  f.,  etc. 

^  Cf.  the  closing  essay,  entitled  '  Keraunos  ',  pp.  471-97. 

*  Vide  supra,  pp.  278  f.  *  Vide  supra,  pp.  247  f. 


316  THE  HISTOEY  OF  RELIGIONS 


RELIGIONSGESCHICHTLICHE  VERSUCHE  UND 
VORARBEITEN,  herausgegeben  von  Eichard  Wiinsch 
und  Ludwig  Deubner.  15  vols.  Giessen :  Alfred 
Topelmann,  1903-  .  In'progress.  Sizes  vary.  M.  1 
(or  less),  up  to  M.  17. 

This  admirable  series,  made  up  of  experimental  and  pre- 
liminary studies  in  the  History  of  Religions,  will  always 
recall  grateful  memories  of  Dr.  Albrecht  Dieterich.  One  of 
the  founders  of  this  important  literary  undertaking,  he  and 
Dr.  Wiinsch  co-operated  in  the  editing  of  volumes  i  to  iv. 
Since  1908,  his  surviving  colleague — who  promptly  called 
to  his  aid  a  competent  and  industrious  helper — has  carried 
forward  this  enterprise  with  unabated  vigour.  Dr.  Wiinsch, 
as  most  readers  of  German  theological  literature  are  aware, 
is  an  indefatigable  explorer  whose  ardour  has  led  him  to 
enter  many  fields  of  inquiry.  One  of  the  numerous  literary 
schemes  with  which  he  is  associated  as  collaborator  and 
director  is  the  BeligionsivissenscJiaflliche  Bihliothek,'^  which 
has  furnished  us  with  one  of  the  most  outstanding  volumes 
mentioned  in  this  survey .^  He  is  also  a  valued  con- 
tributor to  the  Kleine  Texte,^  and  to  many  journals  and 
reviews. 

It  is  to  the  present  series  that  we  are  indebted  for  several 
valuable  little  books  bearing  upon  the  Mystery  Religions. 
One  of  these  studies  is  a  penetrative  exposition  to  which 
special  attention  may  well  be  drawn  ;  *  another,  also  deserv- 
ing of  special  mention,  appeared  two  years  earlier.^ 

Among  other  suggestive  discussions,  embraced  within  these 

^  Vide  infra f  p.  319. 

^  Cf.  Ignaz  Goldziher,  Vorlesungen  uher  den  Islam  :  vide  supra,  pp.  241  f. 

^  Cf.  Kleine  Texte  far  Vorlesungen  und  Uebungen.  Bonn,  1903-  .  In 
progress. 

*  Cf.  Carl  Clemen,  Der  Einfluss  der  Mysterienreligionen  auf  das  iilteste 
Christenium.     Giessen,  1913. 

^  Cf.  Richard  Perdclwitz,  Die  Mysterienreligion  und  das  Problem  des  I. 
Petrusbriefes.     Giessen,  1911. 


WtJNSCH  UND  DEUBNER,  Versuche  317 

VersucJie  und  Vorarheiten  and  belonging  to  the  purview  of 
this  survey,  one  is  particularly  noteworthy.^ 


SUPPLEMENTARY  VOLUMES 

THE  RECONCILIATION  OF  RACES  AND  RELIGIONS,  by 
Thomas  Kelly  Cheyne.  London  :  A,  and  C.  Black,  1914. 
Pp.  XX.,  216.     6s. 

THE  STUDY  OF  RELIGIONS,  by  Stanley  Arthur  Cook. 
London  :  A.  and  C.  Black,  1914.     Pp.  xxiv.,  439.     7s.  Qd. 

BABYLONIAN  OIL  MAGIC  IN  THE  TALMUD  AND  IN 
THE  LATER  JEWISH  LITERATURE,  by  Samuel  Daiches. 
London :  The  Council  of  the  Jews'  College,  1913.  Pp.  42. 
2s.  6d. 

RELIGIONE  E  ARTE  FIGURATA,  di  Alessandro  Delia  Seta. 
Roma  :  M.  Danesi,  1912.  (Translated,  Religion  and  Art, 
London,  1914.)     Illustrated.     Pp.  288.     L.  16. 

WELTENMANTEL     UND      HIMMELSZELT.       Religions- 

GESCHICHTLICHE  UnTERSUCHUNGEN  ZUR  UrGESCHICHTE  DES 

ANTIKEN  Weltbildes,  vou  Robert  Eisler.     2  vols.     Miin- 
chen  :  C.  H.  Beck,  1912.     Pp.  xxxii.,  318  +  493.    M.  40. 

HOMERISCHE  GOTTERSTUDIEN,  av  Erik  Heden.  Uppsala  : 
Akademiska  Bokhandeln,  1912.     Pp.  iv.,  191.     Kr.  4.50. 

BABYLONIAN-ASSYRIAN  BIRTH-OMENS  AND  THEIR 
CULTURAL  SIGNIFICANCE,  by  Morris  Jastrow.  (Re- 
ligionsgeschichtliche  Versuche  und  Vorarheiten.)  Giessen  : 
Alfred  Topelmann,  1914.     Pp.  vi.,  86.     M.  3.20. 

DIE  SCHLANGE  IN  DER  GRIECHISCHEN  KUNST  UND 
RELIGION,  von  Erich  Kiister.  (ReHgionsgeschichtliche 
Versuche  und  Vorarheiten.)  Giessen  :  Alfred  Topelmann, 
1913.     Pp.  X.,  172.     M.  6.50. 

TAMMUZ  AND  ISHTAR.  A  Monograph  upon  Babylonian 
Religion  and  Theology,  by  Stephen  Langdon.  London : 
The  Clarendon  Press,  1914.     Pp.  x.,  196.     10s.  6d. 

*  Cf.  Ferdinand  Kutsch,  Attische  Heilgotter  und  Heilheroen.      Giessen, 
1913. 


318  THE  HISTOEY  OF  RELIGIONS 

RELIGIONSGESCHICHTLICHE  STUDIEN,  von  A.  Mar- 
morstein.  Skotschan  (6.  Schlesien)  :  A.  Marmorstein,  1910. 
Parts  I  and  II,  pp.  83  +  125.     M.  7.25. 

DER    EID    BEI   DEN    SEMITEN,  von   Johannes    Pedersen, 

(Studien    zur    Geschichte    und  Kultur     des    islamischen 

Orients.)  Strassburg :  Karl  J.  Triibner,  1914.  Pp.  viii., 
242.     M.  14. 

INDIAN  HISTORICAL  STUDIES,  by  Hugli  George  Rawlinson. 
London  :  Longmans,  Green  and  Company,  1913.  Pp.  xiii., 
229.     4s.  U. 

DIE  UROFFENBARUNG  ALS  ANFANG  DER  OFFEN- 
BARUNGEN  GOTTES,  von  Wilhelm  Schmidt.  Kempten  : 
J.  Kosel,  1913.     Pp.  vii.,  159.     M.  1.50. 

WER  WAR  MOSE  ?  Eine  religionsgeschichtliche  Unter- 
sucHUNG,  von  Daniel  Volter.  Leiden  :  E.  J.  Brill,  1913. 
Pp.iii.,31.     M.  1. 

THE  CLASSIFICATION  OF  RELIGIONS.  Different 
Methods  :  Their  Advantages  and  Disadvantages,  by 
Duren  J.  H.  Ward.  Chicago  :  The  Open  Court  Publishing 
Company,  1909.     Pp.  v.,  75.     35  c. 

DIE  MILCH  IM  KULTUS  DER  GRIECHEN  UND  ROMER, 

von  Karl  Wyss.  (Religionsgeschichtliche  Versuche  und 
Vorarbeiten.)  Giessen  :  Alfred  Topelmann,  1915.  Pp.  iv., 
67.     M.  2.50. 

* 
*  * 

BEITRAGE  ZUR  RELIGIONSWISSENSCHAFT,  herausge- 
geben  von  der  Religionswissenschaftlichen  Gesellschaft  in 
Stockholm.  Leipzig :  J.  C.  Hinrichs,  1914-  .  In  pro- 
gress. Vol.  i.,  pp.  270.  M.  10.  Vide  supra,  pp.  310  f.,  and 
infra,  pp.  431-2. 


SUPPLEMENTARY  VOLUMES  319 

RELIGIONSWISSENSCHAFTLICHE  BIBLIOTHEK,  heraus- 
gegeben  von  Wilhelm  Streitberg  und  Richard  Wiinsch. 
5  vols.  Heidelberg  :  Carl  Winter,  1910-  .  In  progress. 
Pp.  circa  300,  each  volume.     M.  4  to  M.  8,  each  volume. 

STUDIES  IN  JEWISH  LITERATURE,  edited  by  David 
Philipson,  David  Neumark,  and  Julian  Morgenstern.  (A 
Festschrift  issued  in  honour  of  the  Seventieth  Birthday  of 
Professor  Kaufmann  Kohler  of  Cincinnati,  Ohio.)  Berlin  : 
Georg  Reimer,  1913.     Pp.  vi.,  301.    M.  6. 

STUDIEN  ZUR  GESCHICHTE  UND  KULTUR  DES  ISLA- 
MISCHEN  ORIENTS,  herausgegeben  von  Carl  H.  Becker. 
3  vols.  Strassburg :  Karl  J.  Triibner,  1912-  .  In 
progress.  Pp.  circa  300,  each  volume.  Prices  vary.  Tide 
supra,  Johannes  Pedersen,  p.  318. 

STUDIEN  ZUR  SEMITISCHEN  PHILOLOGIE  UND 
RELIGIONSGESCHICHTE.     [Julius    Wellhausen   zum 

SIEBZIGSTEN    GeBURTSTAG,    AM    17.    MaI    1914,   GEWIDMET.] 

Herausgegeben  von  Karl  Marti.   Giessen  :  Alfred  Topelmann, 
1914.     Pp.  xi.,  388.    M.  18. 


EETROSPECT 

In  no  way,  perhaps,  can  one  get  a  clearer  impression  of  the 
many-sidedness  of  reHgion — ever  an  intensely  human  product, 
revealing  itself  in  different  forms  in  harmony  with  man's 
varying  ethnic  and  geographical  environment,  disclosed  in 
man's  domestic  and  social  institutions,  exhibited  in  tangible 
or  furtive  survivals  which  testify  to  the  existence  of  beliefs 
and  rites  which  were  widespread  during  earlier  ages,  revealed 
in  the  building  up  of  a  more  or  less  elaborate  mythology,  trace- 
able in  the  evolution  of  man's  speech,  and  due  to  the  inner 
working  of  his  mind — than  when  it  is  studied  successively 
from  the  foregoing  points  of  view.  Anthropology,  Ethno- 
logy, Sociology,  Archaeolog}^,  Mythology,  Philology,  and 
Psychology — not  to  mention  other  kindred  sciences  which 
might  be  specified — substantiate  in  various  particulars,  or 
serve  to  modify,  that  modern  and  gradually  expanding  con- 
ception of  religion  which  must  ultimately  win  the  day. 

All  of  these  subsidiary  sciences — and,  in  particular,  the 
History  of  Keligions  ^ — contribute  effectively  towards  pro- 
moting the  progress  of  Comparative  Keligion.  As  it  has 
already  been  pointed  out,^  each  helps  Comparative  Eeligion 
in  a  different  way,  and  in  a  different  measure  ;  but  it  is  these 
auxiliaries  which,  to  a  very  large  extent,  are  meanwhile 
carrying  on  the  work  of  this  new  department  of  investigation, 
besides  nourishing  its  incipient  powers.  They  constitute  the 
active  forces  which  are  gradually  opening  up  before  it  a  very 
alluring  vision  and  a  truly  brilliant  career.  Moreover, 
inasmuch  as  these  rapidly-advancing  subsidiary  sciences 
constitute  a  more  or  less  dominant  feature  of  our  times, 
it  is  but  fair  to  recognize  and  draw  attention  to  this  special 
aspect  of  their  utility.  If  the  labours  of  Anthropology  or 
Ethnology  or  Sociology,  etc.,  are  not  identical — either  in 

*  Vide  supra,  pp.  164-5.  -  Vide  supra,  p.  163.     ' 


EETROSPECT  321 

their  form  or  aim — with  those  in  which  students  of  Compara- 
tive ReHgion  are  engaged,^  such  undertakings  are  at  least 
highly  important  in  themselves.  They  record  the  discoveries 
made  by  a  variety  of  inter-related  (yet  largely  autonomous) 
departments  of  research  ;  and  each,  in  addition,  is  contribut- 
ing its  individual  share  towards  a  solution  of  the  problems 
which  Comparative  Eeligion  has  raised.  Accordingly,  all 
who  aspire  to  render  this  latter  science  any  real  and  perma- 
nent service  must  acquaint  themselves  thoroughly,  con- 
stantly, and  systematically  with  the  findings  of  each  of  those- 
ancillary  lines  of  inquiry  which  have  been  named. 

The  activity  exhibited  in  these  eight  selected  spheres  of 
research — an  activity  that  is  being  pressed  simultaneously 
and  persistently  forward — is  the  chief  hope  of  Comparative 
Religion  as  it  confidently  confronts  the  future.  Only  by 
a  judicious  sub-division  of  labour  can  the  comprehensive 
purposes  which  it  has  in  view  be  ultimately  realized.  Taken 
together,  these  '  avenues  of  approach  '  have  wrought — even 
already — an  amazing  revolution  in  the  scientific  study  of 
religion.  They  are  not  antagonistic,  or  mutually  exclusive, 
or  even  competitive,  sciences  ;  on  the  contrary,  they  are 
complementary  segments  in  a  single  huge  circle.^  All  of 
them  are  needed  ;  not  even  one  of  them  can  be  spared. 
*  There  must  be  an  interconnexion  of  divers  branches  of 
study,  or  departments  of  research  ;  and  a  little  reflection 
will  convince  one  that  upon  such  interconnexion,  and  upon 
continuous  criticism  and  counter-criticism,  the  progress  of 
knowledge  has  always  depended.  A  co-operation  of  this 
character  militates  against  a  casual  dilettantism,  and  an 
excessive  specialism  ;  it  adjusts  the  more  specialistic  and 
inevitably  one-sided  work  of  the  single  individual  to  a  greater 
number  of  interests  and  aims  ;  it  tests  the  methods,  prin- 
ciples and  conclusions  in  one  field  by  applying  them  to 
another  '.^     What  Comte  sought  to  accomplish  through  his 


^  Vide  infra,  p.  325.  ^  Vide  supra,  p.  143. 

^  Cf.  Stanley  A.  Cook  on  '  The  Evolution  and  Survival  of  Primitive 
Thought ',  in  Essays  and  Studies,  pp.  375-6  ;  vide  supra,  pp.  27  f. 

Y 


322  THE  HISTORY  OF  RELIGIONS 

Cours  de  fliilosoioliie  j^ositive,'^  we  must  here  seek  to  do,  viz. 
to  '  co-ordinate  '  the  results  obtained  from  many  separate 
sciences,  in  order  thus  to  approximate  an  expression  of  the 
sum-total  of  our  knowledge  in  terms  of  a  single  world-view. 
It  is  undeniable  that  present  investigators  in  the  eight  do- 
mains specified — barring  only  the  last — do  not  always  take 
steps  to  secure  a  solution  of  those  profoundly  religious 
problems  which  they  themselves  have  raised.^  Oftentimes, 
such  queries  lie  wholly  beyond  the  sphere  within  which  these 
respective  coadjutors  and  auxiliaries  have  been  allotted 
their  individual  task.  Yet  who  can  deny  the  debt  which 
Comparative  Religion  owes  to  some  at  least  of  those  scholars, 
men  of  international  reputation,  who  are  by  profession 
anthropologists,  philologists,  psychologists,  etc.  ?  It 'is  in 
these  preliminary  fields  that  many  of  the  pioneers  of  Com- 
parative Religion — the  sappers  and  miners  of  the  movement 
— are  to-day  ceaselessly  at  work. 

In  other  words.  Comparative  Religion  has  reached,  thus 
far,  only  a  transition-stage  in  its  history.  Great  as  have 
been  its  achievements,  it  has  not  yet  come  to  its  own.  Nor 
can  it  hope  to  make  any  conspicuous  or  permanent  advance 
until  a  vast  amount  of  labour  of  a  purely  provisional  and 
preparatory  character  has  been  faced  and  successfully 
accomplished. 

^  Vide  supra,  p.  62.  ^  Vide  supra,  p.  163. 


PART  II 

THE  TRANSITION 


Y  2 


THE  TRANSITION 

In  so  far  as  its  subject-matter  is  concerned,  Part  I  of 
this  survey  might  almost  have  been  termed  '  Adventures  in 
Comparative  Eehgion  '.  Anthropology,  Sociology,  Mytho- 
logy, etc.,  have  been  studied  by  experts  historically  and 
comparatively  in  literally  every  instance  ;  but  each  of  these 
sciences  has  sought  diligently  to  discharge  its  own  task,^  and 
that  task  has  never  been  identical  with  the  duty  and  mission 
of  Comparative  Keligion.^  As  the  late  Dr.  Fairbairn  once 
put  it :  '  The  emphasis  has  fallen,  now,  on  the  philological 
or  literary  expression  ;  and  the  mythology,  the  folklore,  the 
divine  names  and  attributes  have  been  investigated  and 
compared.  Then  the  emphasis  has  changed  to  institution 
and  custom  ;  and  the  totem,  the  sacrifice,  the  priest,  the 
magician  have  become  the  fields  of  research  and  speculation. 
But  these  [items  of  inquiry]  by  themselves  are  more  signifi- 
cant of  the  stage  of  culture  than  of  the  nature  or  character 
of  the  religion  '.^ 

It  has  already  been  explained  that  the  transition  towards 
Comparative  Keligion  has  been  made,  for  the  most  part, 
through  a  study  of  the  History  of  Eeligions.^  Quite  fre- 
quently, in  volumes  representing  this  latter  branch  of 
research,  a  chapter  or  two  will  be  found  devoted  to  an 
examination  of  some  of  the  parallehsms,  analogies,  etc., 
which  subsist  between  different  rehgions.  Take,  for  example. 
Book  iv  of  Dr.  Howells's  Angus  Lectures — embracing  three 
essays — in  which  he  discusses  '  A  Comparative  Study  of 
Hinduism  and  Christianity  '.^     Or  take  Lecture  vi  of  Dr. 

1  Vide  supra,  p.  163.  ^  Vide  supra,  pp.  320-1. 

3  Cf.  Andrew  M.  Fairbairn,  The  Philosophy  of  the  Christian  Religion, 
p.  212.     London,  1902.     [4th  edition,  1907.] 
*  Vide  supra,  pp.  163  f. 
5  Cf.  George  Howells,   The  Soul  of  India,   pp.   395-523  :    vide  supra, 

pp.  251  f. 


326  THE  TRANSITION 

Underwood's  book,^  in  which  the  author  deals  with  '  A  Com- 
parison of  the  foregoing  Theisms  with  that  of  the  Old  and 
New^  Testaments  '.  Many  similar  instances  might  be  cited, 
but  these  tw^o  will  suffice.  No  systematic,  comprehensive 
and  exhaustive  comparison  of  the  data  which  these  various 
historians  provide  is  instituted  by  them,  or  even  attempted  ; 
nevertheless,  they  are  evidently  conscious  that  such  a  com- 
parison ought  to  be  made. 

For  a  considerable  period,  a  strong  and  growing  desire  to 
bring  about  a  separation  between  the  History  of  Eeligions 
and  Comparative  Eeligion  has  manifested  itself  in  influential 
quarters.  For,  much  as  the  latter  study  owes  to  the  former, 
it  was  clearly  discerned  that  Comparative  Eeligion  had  its 
own  work  to  do,  and  that  it  could  not  legitimately  be  identi- 
fied with  the  History  of  Eeligions  any  more  than  it  could  be 
identified  with  Anthropology  or  Mythology  or  Psychology. 
Moreover,  the  History  of  Eeligions  has  of  late  so  extended 
its  area,  and  has  become  so  weighted  with  ever-increas- 
ing material,  that  it  is  to-day  simply  unable  to  cope  with 
the  additional  task  of  competently  comjparing  the  huge 
mass  of  data  it  has  accumulated.  In  truth,  the  compari- 
son of  religions  was  never  an  integral  part  of  the  ser- 
vice which  the  History  of  Eeligions  undertook  when  it 
promised  to  make  its  contribution  to  the  modern  Science 
of  Eeligion. 

This  sentiment,  at  the  outset  merely  a  pious  wash,  has 
been  strengthened  by  the  experience  actually  gained  in 
attempting  to  carry  a  quite  impossible  burden.  It  has 
gathered  force,  besides,  owing  to  the  very  outspoken  demands 
of  the  representatives  of  Comparative  Eeligion.  And  the 
movement  grows  apace.  While  few  imagined  that  the 
proposed  separation  of  these  two  branches  of  inquiry  could 
be  effected  soon,  the  arguments  in  its  favour  have  proved 
so  overwhelming  that  apparently  they  needed  only  to 
be  framed   in   order  to   secure  serious  consideration.     At 

^  Cj.  Horace  G.  Underwood,  The  Religions  of  Eastern  Asia,  pp.  231-64  : 
vide  supra,  i>p.  221  f. 


THE  TRANSITION  327 

the  third  International  Congress  for  the  History  of  Rehgions^ 
convened  at  Oxford  seven  years  ago,  this  feehng  found 
definite  and  insistent  expression  in  a  paper  that  dealt  ex- 
pressly with  this  subject. 1 

This  new  movement  has  lacked,  however, — thus  far — the 
support  it  reasonably  anticipated.  Many  workers  in  the 
domain  of  the  History  of  Religions  have  looked  upon  it 
askance,^ — sometimes  disdainfully,  sometimes  distrustfully,, 
as  though  Comparative  Religion  were  an  unwelcome  and 
aggressive  intruder.  Others  have  looked  upon  the  proposed 
separation  of  these  two  studies  with  unmistakable  and  im- 
movable indifference. 

Happily  it  is  now  generally  recognized  that  the  party 
supporting  this  demand  is  the  party  of  the  future.  The 
legitimacy  of  its  contention  is  widely  conceded,  even  by 
those  who — under  the  ceaseless  pressure  of  their  own  scientific 
pursuits — are  practically  unable  to  lend  the  movement  itself 
any  personal  assistance.  It  is  felt  that,  while  Anthropology 
and  its  co-auxiliaries  must  continue  to  furnish  Comparative 
Religion  with  the  great  mass  of  its  raw  material,  the  latter 
science  has  its  own  proper  task  to  face  and  accomplish. 
And  another  hopeful  fact  must  be  chronicled  ;  the  old 
feeling  of  unfriendliness  towards  Comparative  Religion  is 
gradually  passing  away.  The  first  seven  of  the  subsidiary 
sciences,  enumerated  in  Part  I  of  this  survey,  are  beginning 
to  show  a  certain  willingness  to  hand  over  to  Comparative 
Religion  those  portions  of  their  data  which  relate  exclusively 
to  religion  ;  the  History  of  Religions,  on  the  other  hand,  is 
beginning   to   abandon   its   purely   tentative   attempts   to 

^  Cf.  Jordan,  Comparative  Religion  :  Its  Method  and  Scope  :  vide  infra, 
p.  368. 

2  Cf.  Hermann  Gunkel :  '  The  historian  of  religion  must  .  .  .  overstep 
the  boundaries  of  his  special  subject,  and  must  be  able  to  recognize  every- 
where the  actual  special  relation  of  the  parts  to  the  whole,  and  the  truly- 
significant  analogies '  {Proceedings  and  Papers  of  the  Fifth  International 
Congress  of  Free  Christianity  and  Religious  Progress,  p.  123  :  vide  infra,. 
pp.  415  f.).  Or  Joseph  Bricout :  '  La  Methode  comparative,  qui  est  essentielle 
en  hierologie,  n'est  pas  a  exclure  d'histoire ;  elle  fait  en  quelque  sorte  de  la 
methode  historique '  {Ok  en  est  Vhistoire  des  religions?,  p.  31  :  vide  supra, 
pp.  175  f. 


328  THE  TRANSITION 

institute  comparisons.  Moreover,  while  all  eight  of  these 
subsidiary  sciences  must  continue  to  promote  their  own 
individual  ends/  some  of  them  have  generously  announced 
their  intention  to  keep  the  special  interests  of  Comparative 
Eeligion  more  directly  in  view.  Simultaneously,  Compara- 
tive Religion  has  made  it  plain  that  this  action  on  the  part 
of  its  colleagues  is  entirely  justified.  The  additions  it  has 
recently  made  to  its  staff,  the  higher  standard  of  scholarship 
it  now  exacts  and  attracts,  the  judicious  organization  of 
its  forces,  and  the  immense  impulse  which  the  science  has 
already  gained  thereby,  fully  warrant  the  delegation  in  future 
to  Comparative  Religion  of  a  sphere  of  action  more  wide,  re- 
sponsible, and  independent  than  it  has  hitherto  enjoyed. 

In  addition,  then,  to  the  literature  specified  under '  Avenues 
of  Approach ',  there  is  a  copious  auxiliary  literature — 
rapidly  being  increased — which  is  proving  immensely  effec- 
tive in  promoting  the  interests  of  Comparative  Religion. 
The  volumes  which  belong  to  the  '  Transition '  period  are 
not  of  course  themselves  genuine  expositions  of  Compara-. 
tive  Religion.  They  indicate  rather  a  quest  for  adequate 
methods  by  which  this  new  line  of  research  may  be  advanced 
with  greater  vigour.  They  present  us  continually  with  com- 
parisons which  are  admittedly  imperfect  and  one-sided  ;  yet 
they  are  honestly  and  persistently  striving  to  make  an  end 
of  such  comparisons,  and  to  introduce  an  era  wherein  such 
blunders  and  absurdities  will  wholly  disappear. 

In  a  word,  it  is  plain  that  the  loose  and  varying  concep- 
tions of  Comparative  Religion,  formerly  everywhere  pre- 
valent, are  gradually  being  got  rid  of.^  They  have  evidently 
been  outgrown.  The  range  of  the  science  is  being  deliber- 
ately curtailed  ;  its  interests  and  activities  are  being  brought 
within  definite  and  carefully-prescribed  boundaries.  The 
goal  towards  which  it  is  advancing  is  still  distant,  and 
strenuous  efforts  must  be  put  forth  if  that  goal  is  to  be 
reached  without  undue  delay.  What  that  goal  actually  is 
will  be  delineated  in  a  subsequent  part  of  this  survey.^ 

'   Vide  supra,  pp.  163,  325,  etc.  »  Vide  injra,  pp.  509  f. 

^  Vide  infra,  pp.  514  f. 


THE  EVOLUTION  OF  A  SCIENTIFIC 

METHOD 

It  is  not  surprising  that,  when  students  were  in  quest  of  an 
effective  agency  for  interpreting  the  reHgions  of  the  world, 
each  of  the  eight  sciences  already  enumerated  should  have 
recommended  its  own  distinctive  method  as  the  very  best  that 
could  be  found.  Thus  Farnell,  Frazer  and  Jevons  con- 
fidently advise  the  employment  of  the  anthropological 
method.  Van  Gennep,  Schmidt,  and  Steinmetz  extol  the 
merits  of  the  ethnological  (or  ethnographical)  method. 
Durkheim,  Hubert,  and  Mauss  advocate  enthusiastically 
the  sociological  method.  Breasted,  Garstang,  and  Sayce 
pin  their  faith  to  the  archseological  method.  Ehrenreich, 
Jeremias,  and  Palmer  magnify  the  possibilities  of  the  mytho- 
logical method.  Deissmann,  Moulton,  and  Wetter  remind 
us  with  pride  of  the  achievements  of  the  modern  philo- 
logical method.  Leuba,  Stratton,  and  Wobbermin  sing  the 
praises  of  the  psychological  method.  All  competent  au- 
thorities to-day,  whatever  may  be  the  special  sphere  of 
investigation  they  represent,  are  also  of  course  strenuous 
defenders  of  the  historical  method. 

As  a  consequence  of  such  discordant  and  often  contra- 
dictory advice,^  and  inasmuch  as  good  results  have  been 
obtained  through  every  one  of  these  agencies,^  various  at- 
tempts have  been  made  to  combine  two  or  more  of  these 
methods,  or  to  fuse  two  or  more  of  them  into  an  entirely 
new  instrument.  Thus,  some  advocate  as  a  deliberate 
blend  the  historico-comparative  method, — a  procedure  which 

*  Cf.  Arnold  van  Gennep  on  '  La  Faillite  de  la  methode  historique '  in 
Religions,  moeurs  et  Ugendes,  vol.  ii,  pp.  82  f.  :  vide  supra,  pp.  19  f.  Or  cf. 
George  Foucart's  criticism  of  the  anthropological  and  ethnological  schools 
in  Histoire  des  religions  et  methode  comparative,  pp.  xlv  f. :  vide  infra, 
pp.  342  f.  *  Vide  supra,  p.  321. 


330         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

has  frequently  been  adventured,  but  almost  uniformly  with 
unsatisfactory  results.^  Dr.  Nilsson  affirms  that  '  die 
Keligionswissenschaft  ist  eine  liistoriscli-'psychologisclie  Wis- 
senschaft  \^  — a  view  endorsed  by  Mr.  Johnston  in  his  recent 
book.^  Others, — more  fully  alive  to  the  importance  of 
concentration,  e.  g.,  Ankermann,  Foy,  Frobenius,  Graebner, 
etc., — warmly  support  the  alleged  paramount  claims  of  the 
kulturgeschichtliche  Methode.^  La  MetJiode  analytique  ^  and 
la  Methode  syntJietique  ^ — not  to  mention  others — have 
alike  been  enthusiastically  defended.  That  the  best  way  of 
studying  and  interpreting  the  complex  phenomena  of 
religion,  the  best  definition  of  Comparative  Keligion  itself, 
and  the  best  demarcation  of  its  boundaries  are  still  matters 
of  controversy  are  surely  striking  evidences  of  the  fact  that — • 
notwithstanding  all  that  has  already  been  accomplished — 
Comparative  Eeligion  has  not  yet  passed  beyond  the  stage 
of  a  remarkable  and  momentous  transition. 

The    demand    for    the    discovery    and  utilization    of    a 
distinctive    and    strictly-scientific    procedure — la   Methode. 
scientifiiue,'^  applicable  especially  to  the  study  of  religion — 
was  never  more  clamant  than  to-day.^    Its  absolute  necessity, 

^  Of.  James  C.  Moffat,  A  Comjparative  History  of  Religions.  2  vols.  New 
York,  1871-1873.  Rene  Dessaud,  Introduction  d  Vhistoire  des  religions  : 
vide  supra,  pp.  178  f.      Vide  supra,  p.  163,  and  iyijra,  p.  354. 

^  Cf.  Martin  P.  Nilsson,  Primitive  Religion,  p.  3  :  vide  supra,  pp.  26  f. 
C/.,  also,  Georg  Wobbermin,  Die  religionspsychologische  Methode  in  Religions- 
wissenschaft  und  Theologie  :   vide  infra,  pp.  366  f . 

^  Cf.  John  L.  Johnston,  Some  Alternatives  to  Jesus  Christ,  pp.  13-16  : 
vide  infra,  pp.  380  f.     Vide  supra,  also,  p.  140. 

'*  Vide  supra,  pp.  46  f .  Cf.  Wilhelm  Schmidt  on  '  Die  kulturhistorische 
Methode  in  der  Ethnologie '  in  Anthropos,  vol.  vi,  pp.  1010-36  :  vide  infra, 
p.  472.  This  form  of  inquiry,  which  seeks  to  demonstrate  the  direct 
transmission  of  cultures,  is  frequently  called  the  ethnologico -historical 
method,  la  methode  historico-culturelle,  the  historico-ethnical  method,  or 
simply  the  ethnological  method  (la  methode  ethnologique)  :  vide  infra, 
pp.  360  f. 

Cf.  Emilo  Amelineau,  Frolegomenes  a  Vetude  de  la  religion  egyptienne, 
p.  59  :    vide  supra,  p.  108. 

^  Cf.  Paul  Richard,  Les  Dieux  :    vide  infra,  p.  368. 

Cf.  Maurice  Vcrnes,  Histoire  sociale  des  religions  :  vide  supra,  pp.  77  f. 
»  Cf.  Marshall  P.  Tailing,  The  Science  of  Spiritual  Life  :  vide  supra,  p.  157. 


EVOLUTION  OF  A  SCIENTIFIC  METHOD         331 

indeed,  is  conceded.  In  Germany,  the  employment  of  the 
historical  method,  in  countless  spheres  of  inquiry,  quite 
naturally  led  to  th«  adoption  of  the  religionsgescJiichtliche 
Methode  as  an  agency  for  solving  problems  raised  by  the  Old 
and  New  Testaments.^  More  recently,  this  method  has  been 
widely  used  in  a  critical  and  comparative  study  of  all  reli- 
gions,— not  merely  those  of  Ancient  Greece  and  of  the  Orient 
before  the  time  of  Christ,  but  also  those  of  later  and  even  of 
contemporary  periods.  The  conception  of  Christianity,  in 
particular,  has  in  consequence  undergone  a  revolutionary 
change.  In  most  respects, — though  not  in  all, — its  unique- 
ness has  vanished.  '  Das  Christentum,  das  bestimmt  war, 
vielen  Volkern  gepredigt  zu  werden,  war  selber  nicht  von 
einem  Volke  erzeugt  worden,  sondern  war  aus  einer  grossen 
und  vielverschlungenen  Geschichte  vieler  Yolker  erwachsen.'  ^ 
An  effort  is  being  made  to  overcome  '  the  dogmatic  prejudice 
which  regards  the  religion  of  the  Bible  ...  as  something  so 
peculiar  to  itself  that  it  cannot  possibly  be  explained  on  the 
analogy  of  other  religions.  .  .  .  This  is  the  fundamental 
thought  which  has  led  us  to  search  throughout  the  whole 
of  the  Orient  for  material  which  may  be  brought  to  bear 
upon  the  religion  of  the  Bible, — to  seek  throughout  the 
whole  world  for  analogies  to  Biblical  phenomena.'  ^  In 
other  words,  Christianity  has  been  found  to  be  a  sort  of 
spiritual  amalgam  ;  *  not  less  than  other  faiths,  it  is  largely 

^  Cf.  Hermann  Gunkel,  Zu7n  religionsgeschichtlichen  V ersti'mdnis  des 
Neuen  Testaments.  Gottingen,  1903.  [2nd  edition,  1910.]  Vide  also  his 
paper  on  '  The  History  of  Religion,  and  Old  Testament  Criticism  '  in  the 
Proceedings  and  Papers  of  the  Fifth  International  Congress  of  Free  Chris- 
tianity and  Religious  Progress,  pp.  114-25.  Berlin,  1911.  Also  his  Reden 
und  Aufsdtze.  Gottingen,  1913.  Professor  Gunkel  is  no  doubt  the  foremost 
living  representative  of  this  school.  The  contributions  made  to  the  move- 
ment by  Troeltsch,  Bousset,  Wernle,  Cheyne,  etc.,  are  well  known. 

^  Cf.  Zum  .  .  .  Verstdndnis,  p.  95. 

*  Cf.  Hermann  Gunkel,  Proceediiujs  and  Papers  of  the  before -mentioned 
Berlin  Congress,  p.  124.     Vide  infra,  pp.  341  f. 

*  Cf.  Zum  .  .  .  Verstandnis,  p.  95  :  '  Das  Christentum  ist  eine  synkre- 
tistische  Religion.'  Or  Wilhelm  Bousset,  Die  Religion  des  Judentums  im 
iieutestamentlichen  Zeitalter  (1903,  p.  493)  :  '  Das  Judentum  aber  war  die 
Retorte,  in  welcher  die  verschiedenen  Elemente  gesammelt  wurden.' 


332         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

the  outcome  of  an  evolutionary  process  which  explains  the 
origin  of  the  elements  of  which  it  consists.^ 

This  '  religionsgeschichtliche  Methode  ■  has  been  subjected 
in  various  quarters  to  severe  and  persistent  criticism.^ 
While  it  is  quite  true  that  all  religions  are  more  or  less 
syncretic,  —  indeed  it  is  a  proof  that  a  given  faith  pos- 
sesses one  of  the  qualifications  essential  for  a  world-wide 
career  that  it  exhibits  this  feature  of  adaptability  in  a 
conspicuous  measure — this  method,  however  suggestive  and 
fruitful  in  the  hands  of  a  competent  historian,  is  at  best  im- 
perfect and  unsatisfying.  It  does  not  take  one  far  enough, 
nor  can  it  conduct  its  adherents  with  a  sufficient  measure 
of  confidence.  It  is  not  singular,  therefore,  that  a  new 
ideal  has  begun  to  arise  of  late  among  students  of  religion 
in  many  lands. ^  When  one  religion  is  set  over  against 
another,  comparison  may  not  always  prove  a  reliable  test 
of '  value  '  ;  but  it  is  a  good  criterion,  in  many  other  respects, 
notwithstanding.  Accordingly,  the  desire  to  utilize  the 
comparative  method  of  inquiry — under  more  exact  and  more 
promising  conditions  than  have  hitherto  been  possible  ^ — has 
found  increasing  expression  within  the  last  two  decades. 
The  comparative  method,  like  all  other  agencies,  is  open  to 
abuses  ;  ^   it  must  never  be  wholly  divorced  from  the  his- 

^  Vide  infra,  pp.  390-1. 

^  Cf.  Carl  Clemen,  Die  religionsgeschichtliche  Methode  in  der  Theologie  : 
vide  infra,  pp.  341  f. ;  and  Alfred  E.  Garvie,  The  Christian  Certainty  amid  the 
Modern  Perplexity.  London,  1910.  Also,  an  article  from  the  same  pen  in 
The  Expository  TimeSy  vol.  xxv,  p.  156  f.  :  vide  infra,  p.  477.  Professor 
Moulton  is  not  altogether  unfriendly  to  this  line  of  investigation  :  vide  infra, 
p.  391.  Many  make  the  mistake  of  supposing  that  the  religionsgeschicht- 
liche Methode  is  identical  with  the  comparative  method.  The  two  are  so 
regarded,  generally  speaking,  in  Germany ;  but,  in  point  of  fact,  they  are 
very  far  from  being  one  and  the  same. 

^  Cf.  Carpenter,  Cook,  Foucart,  Garvie,  Geden,  van  Gennep,  Goblet 
d'Alviella,  Labanca,  Martindale,  Pinard,  etc. 

*   Vide  infra,  p.  167,  and  infra,  pp.  333,  342  f.,  356  f.,  and  519  f. 

^  Cf.  Maurice  Vernes  on  '  Les  Abus  de  la  methode  comparative  dans 
I'histoire  des  religions '  in  UHistoire  des  religions,  pp.  67  f.  Paris,  1887. 
Also,  Goblet  d'Alviella  on  '  Trois  limitations  de  la  methode  comparative  ' 
in  Croyances,  rites,  institutions,  vol.  ii,  pp.  211  f .  :  vide  infra,  pp.  450  f. 
Also,  Alfred  Loisy  on  '  L' Application  dela  methode  comparative  a  I'histoire 


EVOLUTION  OF  A  SCIENTIFIC  METHOD         333 

torical  method.^  Nevertheless,  the  comparativist  is  needed 
to  supplement  the  work  of  the  historian.^  He  is  one  who 
utters  no  absolute  or  final  judgements  ;  his  conclusions  are 
purely  relative  and  tentative.  Mr.  Cook,  in  an  article 
previously  referred  to,  declares  that  '  one  of  the  objects  of 
this  essay  is  to  suggest  that  the  comparative  method  has 
opened  the  way  to  several  inquiries  of  rather  novel  character, 
which  will  be  of  distinct  value  not  only  for  certain  special 
studies,  but  also  for  the  far  more  vital  study  of  human 
nature  '.^  Another  writer,  while  unduly  anxious  to  press 
this  new  agency  into  the  service  of  a  given  faith,  viz.  '  for 
the  establishment  of  the  absolute  superiority  of  Christianity ',  ^ 
very  justly  remarks  :  *  Comparative  investigation  brings 
life  and  action  into  the  fossils  of  historic  science,  and  into 
the  tertiary  strata  of  the  ancient  deposits  of  language  and 
thought.  It  should  therefore  be  systematically  employed  in 
the  examination  of  religions. . . .  The  knowledge  of  religions 
is  necessary  to  the  understanding  of  religion  '.^ 

It  appears,  then,  that  the  proposal  to  separate  the  study 
of  the  History  of  Keligions  from  the  task  of  Comparative 
Keligion  ^  does  not  demand  the  invention  of  a  new  scientific 
method,  but  merely  a  better  and  more  skilful  application  of 
an  existing  and  trusted  method.  As  stated  already,  all  the 
sciences  which  have  here  been  grouped  together  under  the 
designation  '  Avenues  of  Approach '  are  comparative 
sciences  ; '  some  of  their  greatest  successes  indeed  have  been 

des  religions  '  in  A  propos  dliistoire  des  religions,  pp.  316  f.  :  vide  supra, 
pp.  309  f.  'La  methode  comparative',  says  Professor  van  Gennep,  '  n'a 
de  valeur  scientifique  que  dans  les  limites  fort  bien  connuea  des  ethno- 
graphes  '  {Religions,  moeurs  et  legeiides,  vol.  ii.  p.  67)  :  vide  supra,  pp.  19  f. 

*  Vide  supra,  pp.  164  f. 

*  Vide  infra,  pp.  346  f. 

^  Cf.  Stanley  E.  Cook  on  '  The  Evolution  and  Survival  of  Primitive 
Thought '  in  Essays  and  Studies,  p.  35  :   vide  supra,  pp.  27  f. 

*  Cf.   Edmund   Spiess,    The   Comparative   Study   of   Religions,   and  its 
Importance  for  Christianity,  p.  11.     Jena,  1874.     Vide  infra,  pp.  369  f. 

*  Cf.  ibid.,  p.  11. 

®  Vide  supra,  pp.  326  f. 

^  Vide  supra,  pp.  325  and  329.     Vide  also,  Jordan,  Comparative  Religion  : 
Its  Genesis  and  Growth,  pp.  321  f.     Edinburgh,  1905. 


334         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

achieved  through  the  employment  of  the  comparative 
method.  But,  in  hterally  every  instance,  such  efforts  have 
been  purely  experimental,  while  the  comparisons  thus 
framed  have  been  instituted  in  the  interest  of  some  special 
branch  of  investigation,  whether  Anthropology,  Ethnology, 
Sociology,  etc.  Similar  experiments  have  been  undertaken, 
it  is  true,  in  the  alleged  interest  of  religion  ;  but  these  at- 
tempts have  generally  proved  not  only  defective  but  mis- 
leading. In  so  far  as  the  competent  exposition  of  religion 
is  concerned,  the  necessity  has  plainly  arisen  for  an  applica- 
tion of  the  comparative  method  under  somewhat  different 
auspices,  viz.  under  the  guidance  of  experts  who,  possessed  of 
the  necessary  time  and  training,  can  concentrate  the  major 
part  of  their  energies  upon  this  single  undertaking.^ 

It  was  after  this  manner  that  a  dividing  line  first  began 
to  emerge  between  the  newer  science  of  Comparative  Reli- 
gion and  the  older  science  out  of  which  it  has  grown.  The 
History  of  Religions,  apt  and  successful  in  its  emplojmient 
of  the  historical  method,  still  busies  itself  in  accumulating 
and  assorting  all  the  multifarious  facts  of  religious  experi- 
ence ;  Comparative  Religion,  on  the  other  hand,  seeks  to 
discover  (1)  the  relationshijjs  and  laws  which  govern  the 
evolution  of  religion  in  general,  and  (2)  the  relationships  and 
laws  which  have  determined  the  evolution  of  each  individual 
religion  in  its  separate  and  distinctive  career. 

It  has  been  well  said  that  '  no  religion  is  an  absolutely 
isolated  phenomenon.  They  have  all  grown  up  in  sight  of 
one  another,  so  to  speak  ;  and,  not  infrequently,  one  form 
has  arisen  in  order  either  to  develop  or  to  oppose  some  form 
already  in  action.  Each  particular  rehgion,  therefore,  both 
gains  light  from  comparison  with  others,  and  sheds  its  own 
light  upon  them  '.^ 

The  method  of  comparison  which  Comparative  Religion 
is  strenuously  seeking  to  evolve  is  a  method  the  very  reverse 

^   Vide  infra,  pp.  519  f. 

*  Cf.  Alfred  Caldecott  in  A  Bibliography  for  Missionary  Students,  p.  54. 
London,  1913.  .       . 


EVOLUTION  OF  A  SCIENTIFIC  METHOD         335 

of  one  that  is  haphazard,  occasional,  or  casual  in  its  char- 
acter. It  has  no  ambition  to  obtain  results  which  passing 
onlookers  will  feel  constrained  to  pronounce  ingenious,  bold, 
and  arresting.  It  aims  rather  at  conducting  its  processes 
in  a  rigidly  scientific  way.  The  products  it  is  in  search  of 
must  be  exact  and  reliable.  In  the  use  of  this  agency,  it 
covets  supremely  the  ease  which  comes  through  experience, 
and  the  dexterity  which  only  experience  can  supply.  It  is 
cultivating  that  keenness  of  vision  which  (backed  by  sound 
learning)  detects  instantly  a  counterfeit  comparison,  and 
that  courage  which  is  remorseless  in  its  exposure  of  such 
blunders.  The  comparative  method,  however,  employed 
after  the  manner  just  described — i.  e.  applied  with  prompt- 
ness, skill,  and  confidence — is  possible  only  to  him  who  has 
become  an  expert  in  the  use  of  it.^ 

As  utilized  by  Comparative  Eeligion,  this  agency  may 
roughly  be  described  as  a  distinctive  method  of  research 
in  which  the  investigator's  conclusions  are  arrived  at  by 
means  of  a  series  of  comparisons.  These  comparisons  may 
be  many  or  few,  and  may  be  wider  or  narrower  in  scope,  as 
circumstances  may  temporarily  require  ;  but,  when  insti- 
tuted in  accordance  with  certain  definite  and  fundamental 
principles,^  they  serve  gradually  to  make  clear  the  way  in 
which  man's  multifarious  religious  beliefs  have  come  to 
occupy  the  places  they  have  filled,  and  to  wield  the  influence 
they  have  possessed  over  the  minds  of  those  who  have  been 
led  to  accept  them.  The  comparativist  seeks  thus  to  deter- 
mine the  demonstrable  agreements  and  differences  which 
pertain  amongst  religious  phenomena,  the  proofs  of  their 
mutual  dependence  or  (if  it  be  so)  of  their  wholly  independent 
status,  the  standards  of  moral  excellence  or  defect  which 
they  respectively  reveal,  and  all  other  facts  of  a  similarly 
interpretive  character. 

^  Cf.  Jordan,  Comparative  Religion  :  Its  Method  and  Scope,  pp.  12-13  : 
vide  infra,  p.  368. 

*  Cf.  Jordan,  Comparative  Beligion  :  Its  Meaning  and  Value.  [In  pre- 
paration.] 


336         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

THE  LAWS  WHICH  GOVEKN  THE  COUKSE  AND 
DESTINY  OF  EELIGIONS.  A  Course  of  Lec- 
tures.^ [Anonymous.]  London :  The  Year  Book 
Press,  1912.     Pp.  xx.,  225.     7s.  6d. 

This  is  a  curious  book,  and  the  reader  lays  it  down  with 
two  clear  impressions  in  mind.  First,  it  exhibits  high 
purpose,  and  a  creditable  level  of  attainment.  Secondly, 
it  is  a  peculiarly  unsatisfactory  piece  of  work.  Its  phrasing, 
careless  and  inexact,  is  sometimes  positively  irritating.  As 
^.n  exposition,  it  is  obtuse  and  needlessly  perplexing. 

The  wTiter  begins  by  saying  that  '  these  Lectures  were 
prepared,  but  not  delivered.  .  .  .  They  are  submitted  .  .  . 
in  the  hope  that  they  may  be  .  .  .  available  in  drawing 
more  attention  to  a  particular  aspect  of  a  great  subject 
which  .  .  .  has  not  received  the  attention  to  which  it  is 
entitled  '.^ 

The  book  contains  sixteen  Lectures.  Incidentally  it. 
throws  much  light  upon  the  process  by  which  Comparative 
Eeligion  is  slowly  coming  to  its  own  ;  hence  its  inclusion  in 
this  survey.  Not  that  the  writer  is  altogether  friendly  to 
this  new  science.  He  begins  :  '  The  subject  which  I  submit 
to  your  consideration  is  "  The  laws  which  govern  the  rise, 
progress,  stability  and  decay  of  religions  in  the  world  ". 
There  are  kindred  subjects  with  which  it  is  easy  to  confound 
it, — two  at  all  events.  These  are  Comparative  Eeligion 
(a  newly  sprung-up  science,  if  it  is  indeed  entitled  to  the 
name)  and  Ecclesiastical  History.  .  .  .  With  these,  the 
subject  of  our  present  concern,  however  connected,  is  clearly 
not  identical.  ...  I  would  call  it,  for  brevity  and  dis- 
tinction sake,  by  the  name  of  Threskonomy.  .  .  .  Com- 
parative Eeligion  proposes  to  itself  a  wide  subject,  the 
subject-matter  of  all  religions  ;  but  Comparative  Eeligion 
has  nothing  to  do  with  the  laws  that  govern  their  history. 

*  Reissued  the  following  year  at  a  reduced  price,  in  a  somewhat  revised 
form,  under  the  title  The  Rise  and  Fall  of  Religions  in  the  World. 

*  Cf.  p.  vii. 


ANONYMOUS,  The  Destiny  of  Religions  337 

It  is  only  concerned  with  their  natural  history,  as  illustrated 
and  revealed  by  a  comparative  view  of  their  respective 
features  '.^ 

The  author  is  to  be  commended  for  his  statement  that 
*  Ecclesiastical  History  [by  which  he  means  the  History  of 
Eeligions]  concerns  itself  with  .  .  .  the  histories  of  parti- 
cular religions,  but  without  attempted  comparison  between 
the  particulars  of  each  history  '.^  This  dictum  shows  that 
his  eye  rests  upon  wide  and  widening  horizons.  As  regards 
Comparative  Eeligion,  however,  he  is  seriously  astray. 
Most  emphatically,  part  of  its  business  is  to  search  out  and 
proclaim  those  '  laws  '  from  which  he  proposes  to  exempt 
it.^  The  '  general  principles  elicited  from  a  comparison 
between  the  details  of  the  histories  of  different  religions  '  * 
— to  which  study  it  is  proposed  to  apply  the  uncouth  name 
'  Threskonomy  ' — belong  really  to  a  quite  different  and  more 
advanced  department  of  the  general  Science  of  Eeligion, 
viz.  the  Philosophy  of  Eeligion. 

Lectures  ii  and  iii  are  devoted  to  the  Origins  of  Particular 
Eeligions,  alike  greater  and  lesser.  Lecture  iv  deals  with 
the  Propagation  of  Eeligions,  as  conducted  in  divers  man- 
ners. Lectures  v  to  xi  inclusive  expound  the  Working 
Agencies  of  Eeligions,  whether  personal  (the  priest,  the 
prophet,  woman,  etc.,)  or  institutional  (Scriptures,  rites, 
united  worship,  and  various  ancillary  means  such  as  philan- 
thropies, written  defences  of  a  faith,  etc.,).  Lecture  xii  deals 
with  the  Matter  of  Eeligions  ;  '  for  how  are  you  to  treat 
of  the  strength  or  decay  of  anything,  without  respect  to  the 
matter  of  which  it  consists  ?  '  ^  Lectures  xiii  to  xvi  are 
devoted  to  enumerating  and  emphasizing  various  Indica- 
tions of  Strength  and  Decay.  It  is  to  be  noted  that,  in 
the  writer's  judgement,  *  Christianity — with  some  local 
exceptions,  especially  Ireland — shows  serious  signs  of  labe- 
factation  '  !  ^  Christianity,  he  holds,  '  has  seen  its  best  days, 

^  C/.  pp.  1-2.         *  Cf.  p.  2,         ^  Vide  supra,  pp.  334,  and  infra,  p.  519. 

*  Cf.  p.  2.     Cf.y  to  the  same  effect,  p.  144. 

*  Cf.  p.  144.  «  Cf,  p.  193. 

Z 


338  EVOLUTION  OF  A  SCIENTIFIC  METHOD 

and  is  falling  into  decay  like  its  predecessors  ;  but  from  this 
it  does  not  follow  but  [sic]  there  may  be  something  better 
(another  system,  and  by  divine  interposition)  to  follow,  as 
much  in  excess  of  Christianity,  and  as  legitimate  a  descen- 
dant, as  Christianity  was  of  Judaism  \^  The  writer  believes 
that  '  there  has  been  an  original  revelation,  contemporary 
with  the  origin  of  the  species  ;  '  ^  that  successive  revelations 
have  been  vouchsafed  wherever  imperatively  needed ;  and 
that  this  law  of  progression  is  the  only — yet  sure — hope  of 
the  Christian  world  to-day. 

One  must  repeat  the  verdict  that,  notwithstanding  the 
author's  evident  knowledge  and  sympathy  and  willingness 
to  take  considerable  pains,  this  volume  throws  little  light 
upon  the  theme  with  which  it  professes  to  deal. 


ELCHASAI:  EIN  KELIGIONSSTIFTER  UND  SEIN 
WERK.  Beitrage  zur  judischen,  christlichen 
UND  allgemeinen  Religionsgeschichte,  von  Wilhelm 
Brandt.  Leipzig :  J.  C.  Hinrichs,  1912.  Pp.  vii., 
182.    M.  7.50. 

From  one  point  of  view,  this  singularly  attractive  little 
book  should  have  been  given  a  place  among  those  volumes 
on  the  History  of  Religions  which  are  grouped  under  '  Indi- 
vidual Religions  '.^  It  claims  to  present  the  history  of 
a  little-known  Jewish- Christian  and  Baptist  sect  which 
appeared  about  the  year  100  a.d.  east  of  the  Jordan,  which 
flourished  in  the  second  and  third  centuries,  which  sent  out 
missionaries  who  penetrated  westward  as  far  as  Rome,  and 
which  for  a  time  seemed  to  have  a  promising  future.  The 
book,  however,  represents  much  more  than  an  effort  to 
gather  up  the  threads  of  a  long-forgotten  history.  It  is 
animated,  clearly,  by  the  spirit  of  the  '  Transition '  period. 
It  seeks  to  effect — though  of  necessity  somewhat  imper- 

'  Cf.  p.  194.  2   Vide  supra,  pp.  224  f. 


BRANDT,  Elchasai  :  Ein  Religions stifter,  etc.  339 

fectly — a  comparison  of  the  tenets  of  this  early  sect  with 
those  of  its  numerous  neighbours.  It  is  here,  more  than  in 
the  accomplishment  of  its  own  more  immediate  aim,  that 
the  real  value  of  the  book  is  to  be  found.  Hence  its  inclu- 
sion under  the  present  category. 

Before  Dr.  Brandt  resigned  his  chair  in  the  University  of 
Amsterdam,  a  few  years  ago,  he  had  rendered  international 
scholarship  immense  service  through  his  patient  elucidation 
of  the  Mandsean  religion.^  Students  of  Gnosticism,  especi- 
ally, know  and  acknowledge  their  very  great  indebtedness 
to  him.  Ever  a  lover  of  history,  the  instinct  of  the  com- 
parativist  continually  asserts  itself  in  all  his  literary  under- 
takings. And  now  in  his  inviting  Swiss  home,  in  the 
enjoyment  of  ampler  leisure,  the  author  is  still  a  most 
diligent  investigator  and  writer.  In  the  present  instance, 
his  industry  has  been  very  satisfactorily  rewarded. 

Dr.  Brandt  tells  us  that  '  fiir  die  eben  jetzt  im  Erscheinen 
begriffene  EncyclopcEdia  of  Religion  and  Ethics  ^  sollte  ich 
den  Artikel  iiber  die  Elchasaer  verfassen  '.^  That  contri- 
bution was  recognized  from  the  outset  to  be  one  deserving 
of  the  highest  commendation.  As  in  the  case  of  the  volume 
now  under  review,  many  statements  have  to  be  accepted 
with  reserve  ;  our  knowledge  of  the  actual  facts  is  admittedly 
very  fragmentary.  '  Historische  Erkenntnisse  kommen 
nicht  ohne  Beihilfe  der  Phantasie  zustande.  Dass  ihr 
Anteil  um  so  grosser  wird,  je  sparlicher  die  Quellen  der 
Uberlieferung  fiiessen,  ist  unvermeidlich  '.*  But  Dr.  Brandt 
has  no  wish  to  deceive  either  himself  or  others  ;  and  he  is  so 
much  upon  the  alert  that  the  risk  of  incurring  that  disaster 
unawares  is  certainly  not  very  serious.  *  Die  tendenziose 
Phantasie  ist  Liige  :  die  rein  wissenschaftlich  interessierte, 
trotzdem  sie  sehr  oft  irrt,  zu  jedem  Fortschritt  der  Erkenntnis 
unentbehrlich.  An  der  hier  veroffentlichten  Arbeit  hat 
nicht  jene,  hat  nur  diese  Phantasie  mitgewirkt  '."^ 

^  Cf.  Die  mandaische  Religion.  Leipzig,  1889.  Also,  Manddische 
Schriften.     Gottingen,  1893. 

2  Cf.  vol.  V,  pp.  262-9.  3  Cf.  p.  V.  ^  Cf.  p.  vi. 

Z2 


34:0         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

Having  dealt  in  a  brief  opening  chapter  with  '  The  Sources  ' 
upon  which  our  knowledge  of  the  Elkesaites  rests,  Dr. 
Brandt  goes  on  to  furnish  us  with  a  most  interesting  inter- 
pretation of  *  Elchasai :  ein  Mann  und  ein  Buch  '.  He 
repudiates  the  theory  that  this  name  is  to  be  restricted  to 
the  Scriptures  of  the  sect ;  he  holds  strongly  the  view  that 
the  founder  of  this  new  faith  was  an  outstanding  personal 
leader  who  filled  an  important  historical  role.  Then  follow 
chapters  dealing  with  '  The  Tenets  of  the  Elkesaites  ',  '  The 
History  of  Elchasai ',  '  The  Book  of  Elchasai  in  the  Greek 
Orient '  and  the  divine  revelation  which  it  was  said  to  con- 
tain, '  The  Mission  to  the  West,  and  the  Christianizing  of  the 
Book  ',  '  The  Sampsaeans  ',  '  The  Mughtasila  ',  '  Origin  of 
the  Elkesaite  Baptism  '  (viz.  total  immersion,  which  was 
the  distinguishing  rite  of  the  sect,  and  which  was  to  be 
employed  for  the  removal  of  disease  as  well  as  of  moral 
defilement),  and  then  a  final  chapter  on  '  Wissenschaftliche 
Bemiihungen  und  Ergebnisse  '. 

Dr.  Brandt,  notwithstanding  an  honest  endeavour  to  keep 
his  imagination  under  restraint,  allows  it  to  run  at  times 
far  beyond  the  boundaries  of  all  available  literary  sources. 
Hippolytus,  Epiphanius,  Origen,  and  other  early  writers 
took  much  less  interest  in  this  little-known  Jewish- 
Christian  sect  than  Dr.  Brandt  confessedly  feels  ;  but  the 
fragmentary  references  they  make  to  it,  and  the  scattered 
excerpts  they  cull  from  its  Scriptures,  certainly  cannot  sus- 
tain that  very  considerable  fabric  which  this  writer  proceeds 
to  uprear.  In  teaching  that  the  Elkesaites  were  originally 
a  sect  of  the  Jews,^  and  that  by  successive  stages — as  the 
gradually-compiled  Book  of  Elchasai  is  held  to  reveal — they 
approximated  more  and  more  closely  to  the  Christian  ideal. 
Dr.  Brandt  parts  company  with  several  competent  authorities 
who  have  already  surveyed  this  field  ;  but  for  range  of 
knowledge  covering  religious  movements  during  the  first 
centuries  of  our  era,  and  for  firm  grasp  upon  some  at  least 

^  Few  deny  that  the  Jewish  sect  known  as  the  Essenes  accepted  Elchasai 
as  a  prophet. 


BRANDT,  Elchasai :  Bin  Religionsstifter,  etc.  341 

of  the  leading   facts   of  the  situation,  he   can  hardly   be 
surpassed. 

It  is  beyond  question  that  this  monograph  will  direct 
attention  afresh — not  only  with  a  conscious  renewal  of 
interest,  but  with  the  open-mindedness  of  a  purely  scientific 
inquiry — to  a  very  obscure  and  complicated  subject. 


DIE  KELIGIONSGESCHICHTLICHE  METHODE  IN 
DER  THEOLOGIE,  von  Carl  Clemen,  Professor  der 
Religionsgeschichte  an  der  Universitat  Bonn.  Giessen  ; 
Alfred  Topelmann,  1904.     Pp.  iv.,  39.     M.  1. 

It  is  not  proposed  to  do  more  than  mention  this  booklet, 
lest  it  should  chance  to  be  overlooked.  Its  date  precludes 
any  formal  examination  of  it  in  the  present  survey.  It  is 
a  real  pleasure,  however,  to  draw  attention  to  the  literary 
activities  of  its  author,  now  one  of  the  chief  leaders  of  a 
movement  which  is  at  last  bringing  Comparative  Religion 
to  the  forefront  in  Germany .^ 

This  paper  is  significant  as  well  as  important.  Read  as 
an  Inaugural  Lecture  by  Dr.  Clemen  when  he  was  trans- 
ferred to  his  present  post  at  Bonn,  it  forms  an  introductory 
step  to  those  labours  into  which  the  author  is  now  throwing 
himself  v/ith  conspicuous  ardour.  In  it  one  finds  an  admir- 
ably compact  record  of  the  attempts  which,  up  to  ten  years 
ago,  various  scholars  had  made  to  account  for  the  substance 
of  New  Testament  teaching,  in  so  far  as  that  teaching  has 
been  associated  by  them  with  alleged  contributory  non- 
Christian  sources. 2 

As  to  the  '  religionsgeschichtliche  Methode '  itself,  its  aims 
and  its  defects,  enough  has  already  been  said  on  a  preceding 

^  Cf.  Carl  Clemen,  Religionsgeschichtliche  ErJcldrung  des  Neuen  Testaments. 
Giessen,  1909.  [Translated  '  Primitive  Christianity  and  its  Non-Jewish 
Sources '.  Edinburgh,  1912] ;  Der  Einfluss  der  Mysterienreligionen  auf  das 
illteste  Christentum.     Giessen,  1913  ;  etc.  etc. 

*  Of.  Hermann  Gunkel,  Zum  reUgionsgeschichtlichen  Verstandnis  des 
Neuen  Testaments.     Gottingen,  1903.     [2nd  edition,  1910.] 


342  EVOLUTION  OF  A  SCIENTIFIC  METHOD 

page.^  The  reader  is  referred,  also,  to  certain  criticisms  of 
it — offered  from  a  perhaps  ultra-conservative  point  of  view 
— by  Principal  Garvie  ^  and  Professor  Shaw.^ 


HISTOIEE  DES  EELIGIONS  ET  METHODE  COM- 
PAKiVTIVE,  par  George  Foucart,  Professeur  a  la 
Faculte  des  Lettres  de  I'Universite  d'Aix-Marseille, 
(Bibliotheque  d'Histoire  Eeligieuse.)  Paris:  Librairie 
Alphonse  Picard  et  Fils,  1912.    Pp.  clxiv.,  450.    Fr.  5. 

An  earlier  issue  of  this  book  has  been  published  under 
a  slightly  different  title.^  The  two  volumes  differ,  moreover, 
in  their  subject-matter.  Many  corrections  and  amplifica- 
tions have  been  incorporated  in  the  text  of  the  new  edition. 
The  criticisms  with  which  certain  scholars  immediately 
greeted  some  of  the  writer's  views  are  frankly  replied  to. 
The  Bibliography  has  been  amplified.  In  short,  the  number 
of  pages  has  been  doubled,  an  elaborate  Introduction  having 
been  prefixed  to  the  very  able  discussions  which  make  up 
the  body  of  the  work. 

The  words  elsewhere  written  in  praise  of  this  volume  ^  do 
not  need  to  be  modified  in  any  particular.  It  is  a  book  of 
genuine  and  conspicuous  merit.  The  author  '  recognizes 
clearly  that  the  study  of  the  History  of  Eeligions  and  the 
study  of  Comparative  Eeligion  are  venj  far  from  being 
merely  different  aspects  of  the  same  thing.  He  recognizes, 
besides,  that  the  method  which  each  employs  is  charac- 
teristically its  own  '.^ 

In   view   of   the   successive   and   searching   comparisons 

^  Vide  supra,  pp.  331  f. 

^  Cf.  Alfred  E.  Garvie  on  '  The  Danger  of  Mares'  Nests  in  Theology  ',  in 
The  Expository  Times,  vol.  xxiv,  pp.  373  f.  :  vide  infra,  p.  477. 

^  Of.  John  M.  Shaw  on  '  The  Religious-Historical  Movement  in  German 
Theology  ',  in  The  Expository  Times,  vol.  xx,  pp.  248,  303,  and  350,  and  on 
'  The  Present  Theological  Situation  ',  in  the  same  journal,  vol.  xxiii,  pp.  7  f. 

"  Cf.  La  Methode  comparative  dans  Vhistoire  des  religions.     Paris,  1909. 

^  Cf.  Jordan,  Comparative  Religion  :  A  Survey  of  its  Recent  Literature, 
1906-1000,  pp.  26  f.     Edinburgh,  1910.  «  Cf.  ibid.,  p.  29. 


FOUCART,  Histoire  des  Religions  343 

which  Professor  Foucart  institutes  between  sacrifices, 
ceremonials  associated  with  magic,  rites  of  the  dead,  forms 
of  worship,  etc.  etc.,  observed  in  Egypt,  Babylonia,  India, 
Greece,  and  other  countries,  his  book  is  almost  entitled  to  be 
given  a  place  under  '  Comparative  Keligion  '  ;  ^  but  its 
outstanding  feature  is  rather  to  be  found  in  the  emphasis  it 
lays  upon  the  right  employment  of  the  comparative  method. 
To  this  exposition,  indeed,  it  devotes  a  very  large  part  of 
the  scholarly  Introduction  which  has  already  been  referred 
to,  and  which  exceeds  160  pages  in  length. 

Investigators  who  pin  their  faith  to  the  processes 
characteristic  of  any  one  of  the  specified  '  Avenues  of 
Approach '  ^  will  not  derive  much  encouragement  as  they 
peruse  these  pages.  In  particular,  the  anthropological 
method  ^  finds  in  Professor  Foucart  one  of  its  most  redoubt- 
able antagonists.*  He  has  Uttle  hope  that  the  study  of 
totemism,  magic,  etc.,  will  be  able  to  throw  much  light  on 
the  origin  of  religion.  He  does  not  think  that  we  can 
possibly  discover  what  primitive  religion  may  have 
been  ;  ^  but,  even  were  it  otherwise,  he  contends  that  such 
a  type  of  faith  need  never  be  sought  for  among  the  rapidly 
diminishing  survivors  of  modern  savage  races.  Among  them, 
reHgion  is  apt  to  become  a  blighted  and  withered  plant, 
affording  only  very  faint  indications  of  its  pristine  vigour 
and  purity.  If  one  would  know  the  real  essence  and  capa- 
bilities of  a  body  of  belief,  he  must  study  it  in  its  advanced 
and  fullest  developments,^ — comparing  it  with  itself  in  its 
successive  stages  of  growth,  and  comparing  it  also  with  other 
adjacent  religions ."^ 

If  Professor  Foucart 's  work,  as  regards  its  spirit  and 
tendency,  might  quite  fitly  be  allotted  to  Part  III  of  this 
volume,  its  place  meanwhile  has  not  been  unfairly  adjudged. 

^  Vide  infra,  pp.  507  f .  '^  Vide  supra,  pp.  1  f. 

*  Vide  supra,  pp.  3  f .  Dr.  Foucart  employs,  of  course,  the  terminology 
'  la  methode  ethnologique  '  :  vide  supra,  footnote,  p.  1. 

*  Vide  supra,  footnote,  p.  9  ;  footnote,  p.  329  ;  etc. 

^  '  A  la  verite,  cette  religion  n'a  jamais  existe  reellement '  (p.  30). 

*  Vide  supra,  p.  8.  '   Vide  supra,  p.  334. 


344         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

A  notable  event — full  of  promise,  and  here  gladly  chronicled 
— was  the  recent  bestowal  upon  this  scholar  ^  of  one  of  the 
valuable  Lefevre-Deumier  prizes,  awarded  to  him  by  the 
Academie  des  Sciences  morales  et  politiques  (Institut  de 
France)  for  the  production  of  the  volume  just  reviewed. 

TABOU,  TOTEMISME  ET  METHODE  COMPAKATIVE, 
par  Arnold  van  Gennep,  Professeur  d'Histoire  Com- 
paree  des  Civilisations  et  d'Ethnographie  a  I'Universite 
de  Neuchatel.  Paris  :  Ernest  Leroux,  1908.  Pp.  45. 
Fr.  2. 

When  dealing  with  the  literature  representative  of  recent 
progress  in  Anthropology ,2  special  reference  was  made  to 
a  valuable  work  in  process  of  publication  by  Professor  van 
Gennep.^  In  one  of  the  volumes  of  this  treatise,  a  chapter 
is  devoted  to  '  Tabou,  Totemisme  et  Methode  Compara- 
tive \^  — a  reprint  of  the  discussion  now  under  review.  It 
first  made  its  appearance  as  an  article  in  a  French  journal  of 
high  academic  standing.^ 

In  the  preceding  volume  of  the  review  just  mentioned,^ 
Professor  Toutain — in  a  sketch  entitled  '  L'Histoire  des 
Religions  et  le  Totemisme  '  '^ — undertook  to  criticize  very 
severely  M.  Renel  (and  M.  Salomon  Reinach  ^  also)  for 
having  maintained  that  Totemism  may  easily  be  traced  in 
the  texture  of  Greek  religion.  In  particular  he  held  that 
*  I'ouvrage  consacre  par  M.  Ch.  Renel  aux  Enseignes  ro- 
maines^  et  aux  cultes  qui  leur  etaient  rendus  .  .  .  posait 
une  tres  grave  question  de  methode  '.^^ 

Professor  van  Gennep  joins  issue  with  Professor  Toutain. 

^  In  June  1913.  *   Vide  supra,  pp.  3  f. 

^  Cf.  Arnold  van  Gennep,  Religions,  moeurs  et  legendes :  vide  supra, 
PP-  19  f.  *  Cf.  ibid.,  vol.  ii,  pp.  22  f. 

Cf.  Revue  de  Vhistoire  des  religions,  vol.  Iviii,  pp.  34-76:  vide  infra, 
V'  488.  «  Cf.  ibid.,  vol.  Ivii,  pp.  333-54. 

Since  reprinted  in  his  Studes  de  mythologie  et  d'hisioire  des  religions 
antiques.     Paris,  1909  :    vide  infra,  pp.  361  f.  *  Vide  supra,  pp.  28  f. 

*  Cf.  Charles  Renel,  Cultes  militaires  de  Rome  ;  Les  Enseignes.   Paris,  1903. 
"  Cf.  Jules  Toutain,  /itudes  de  mythohgie,  etc.,  p.  56. 


GENNEP,  Totemisme  et  Methode  Comparative  345 

While  not  underrating  the  importance  of  the  historical 
method — while  affirming,  indeed,  its  fundamental  and 
irreducible  value — Professor  van  Gennep  enters  a  strong 
plea  on  behalf  of  the  comparative  method  ;  and  he  then 
draws  a  distinction  between  these  two  lines  of  procedure  : 
'  La  methode  historique  se  caracterise  (1)  en  ce  qu'elle 
considere  les  phenomenes  dans  leur  ordre  chronologique, 
et  (2)  en  ce  qu'elle  utilise  des  documents  ecrits  ou  figures. 
La  methode  comparative  se  caracterise  (1)  en  ce  qu'elle 
fait  abstraction  des  conditions  de  temps  et  de  lieu,  et  (2) 
en  ce  qu'elle  utilise  aussi  le  document  oral.  La  methode 
historique  juxtapose  ;  la  methode  ethnographique  compare. 
La  premiere  s'occupe  des  formes,  la  seconde  des  fondions 
et  des  mecanismes.  Le  fait  que  I'objet  d'etude  n'est  pas 
le  meme  dans  les  deux  cas  prouve  deja  la  legitimite  de  I'une 
comme  de  I'autre  methode  '.^  To  this  differentiation,  he 
adds  on  a  subsequent  page  that  our  knowledge  of  any  religion 
depends  upon  '  la  methode  historique  jpour  la  partie  descrip- 
tive . . .  Mais  V explication  de  revolution  de  la  famille  grecque 
ne  s'obtient  qu'en  comparant  cette  evolution  a  celle  de  la 
famille  egyptienne,  romaine,  germanique,  amerindienne, 
australienne,  etc.,  parce  que  c'est  ainsi  seulement  qu'on 
arrive  a  discerner  quels  sont  les  facteurs  et  les  elements  locaux 
externes,  et  quels  sont  les  elements  intrinseques  '.^ 

As  regards  the  special  designation  to  be  bestowed  upon 
this  method,  Professor  van  Gennep  is  not  particularly  con- 
cerned.^ Some  call  it  comparative  ;  others,  like  M.  Durkheim 
and  his  school,  prefer  the  name  sociologique.  '  Mais  je 
prefere  le  qualificatif  d' ethnographique  pour  rappeler  que 
les  populations  "  sauvages  "  vivantes  entrent  en  ligne  de 
compte,  et  non  pas  seulement  celles  civilisees,  ou  du  passe  '.^ 

*  Cf.  Religions,  mmurs  et  legendes,  yo\.  ii,  p.  82. 

^  Cf.  ibid.,  p.  84.  '  Vide  supra,  p.  65. 

*  Cf.  Religions,  moeurs  et  legendes,  vol.  ii,  p.  85.  Vide  also  his  article 
entitled  '  Contributions  a  Fhistoire  de  la  methode  ethnographique  ',  in  the 
Revue  de  Vhistoire  des  religions,  vol.  Ixviii,  pp.  32  f.  (now  greatly  amplified 
in  the  '  deuxieme  partie '  of  his  Religions,  moeurs  et  legendes,  vol.  v,  pp. 
93-215 :   vide  supra,  p.  22)  :   vide  infra,  p.  488. 


346         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

DE  L'ASSISTANCE  QUE  SE  DOIVENT  MUTUELLE- 
MENT  DANS  L^HIEKOLOGIE  LA  METHODE 
HISTOKIQUE  ET  LA  METHODE  COMPAKATIVE, 
par  le  comte  Goblet  d'Alviella,  Professeur  de  I'Histoire 
des  Keligions  a  I'Universite  de  Bruxelles.  Bruxelles  : 
P.  Weissenbruch,  19[3.     Pp.23.     Fr.  1. 

Count  Goblet  d'Alviella,  among  the  European  scholars 
of  to-day,  is  undoubtedly  one  of  the  most  prominent  and 
assiduous  promoters  of  the  Science  of  Religion.  He  has 
conducted  fruitful  explorations  in  almost  every  quarter  of 
this  immense  field. ^  The  political  and  religious  atmosphere 
in  which,  as  it  has  happened,  he  has  had  to  conduct 
his  investigations  has  not  perhaps  been  favourable  to  his 
attaining  the  highest  and  fullest  results  ;  nevertheless,  he 
has  pressed  steadily  onward  with  an  open  and  cheerful  mind, 
and  has  thus  been  so  fortunate  as  to  render  conspicuous 
service  to  the  whole  academic  world. 

The  substance  of  the  present  pamphlet  was  offered  as 
a  paper  at  the  Fourth  International  Congress  for  the  History 
of  Eeligions,  held  at  Leiden  in  September  1912.2  j^  the 
Actes  of  that  Congress,  this  study  bears  the  title  '  Du  Con- 
cours  que  doivent  se  preter  mutuellement  dans  la  Science 
des  Religions  la  Methode  historique  et  la  Methode  com- 
parative '  ;  and  the  changed  heading  suggests  at  once  the 
revision  which  the  entire  discussion  received  before  it  was 
published  in  full  in  Brussels  during  the  following  year.^ 

The  conviction  which  Count  Goblet  d'Alviella  reaffirms  in 
this  pamphlet  is  one  which  he  holds  in  common  with  M.  Bri- 
cout,^  and  one  which  he  has  personally  for  a  long  time 
defended.  He  is  still  inclined  to  cast  his  vote  in  favour  of 
'  la  methode  historique  '.  He  honours  it  rightly  for  its 
previous  high  achievements,  and  he  admires  the  reliability 

^  Cf.  Croyances,  rites,  institutions  :  vide  infra,  pp.  450  f. 

2    Vide  infra,  pp.  418  f. 

^  Cf.  Revue  de  V  Universite  de  Bruxelles,  p.  439-57.  Bruxelles,  February, 
1913. 

*  Cf.  Joseph  Bricout,  On  en  est  Vhistoire  des  religions P  vol.  i,  i^p.  23-31  : 
vide  supra,  pp.  175  f. 


GOBLET  d'ALYIELLA,  VHierologie,  etc.  347 

and  stability  of  its  work.  At  the  same  time,  he  recognizes 
— as  he  has  always  recognized  ^ — that,  in  the  domain  of 
religion,  the  method  in  question  is  inadequate  as  an  exclu- 
sive instrument  of  research.  Although  the  comparative 
method  is  subject  to  serious  abuses  and  exaggerations,  he 
admits  that  the  historical  method  must  always  be  supple- 
mented by  '  la  methode  comparative  '  if  any  really  inter- 
pretive exposition  is  to  be  framed.  '  Quant  a  moi,  j'estime 
que,  pour  faire  bonne  besogne,  il  faut  accepter  dans  toutes 
ses  consequences  le  principe  de  la  methode  comparative  '.^ 
As  M.  Bricout  puts  it  :  'La  veritable  methode  qui  convienne 
a  I'histoire  des  religions  [est]  la  methode  historique.  .  .  .  Ce 
n'est  done  pas  de  comparer  que  certains  historiens  des 
religions  peuvent  etre  blames,  c'est  de  ynal  comparer,  de 
comparer  a  tort  et  a  travers,  surtout  d'assimiler  sans  raison 
les  choses  les  plus  differentes.  ...  La  methode  compara- 
tive, qui  est  essentielle  en  hierologie,  n'est  pas  a  exclure  de 
I'histoire  ;  elle  fait  en  quelque  sorte  partie  de  la  methode 
historique.  Je  veux  dire  que  la  methode  historique  peut 
I'employer  avec  profit.  .  .  .  L 'usage  prudent  et  circonspect  de 
la  methode  [comparative]  ne  peut  qu'etre  approuve'.^ 

In  the  second  volume  of  his  collected  writings,*  Count 
Goblet  d'Alviella  presents  us  with  several  valuable  papers 
dealing  with  this  theme.  But  in  the  present  booklet,  con- 
taining his  latest  declaration,  he  says  :  '  La  methode  his- 
torique et  la  methode  comparative  ont  toutes  deux  leur 
fonction  a  remplir  dans  la  Science  des  Eeligions.  ...  La 
methode  historique  est  partout  le  guide  le  plus  sur,  quand 
elle  peut  parler  avec  autorite  ;  mais  elle  ne  possede  qu'un 
champ  d'action  limite.  .  .  .  D'autre  part,  la  methode 
comparative  peut  seule  nous  eclairer  sur  les  lois  generales 
de  revolution  religieuse,  et  cela  a  condition  de  prendre  en 

^  Cf.  Revue  de  lliistoire  des  religions,  vol.  xliv,  pp.  1-15  (Juillet-Aout  1901). 
Also  Revue  de  VUniversite  de  Bruxelles,  pp.  24-6  (Decembre  1908),  and 
pp.  321-7  (Fevrier  1910). 

■^  Cf.  Croyances,  rites,  institutions,  vol.  ii,  p.  105. 

^  Cf.  Ok  en  est  Vhistoire  des  religions?  vol.  i,  pp.  28,  30,  and  31. 

*  Cf.  Croyances,  rites,  institutions. 


348         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

consideration  les  croyances  des  non-civilises  aussi  bien  que 
des  civilises  '.^  If  this  author  often  speaks  with  a  reserve 
which  seems  excessive, — a  reserve  which,  by  the  way,  the 
majority  of  his  fellow  countrymen  welcome  and  applaud — 
European  and  American  scholars  note  with  satisfaction  his 
defence  of  the  comparative  method,  and  his  plea  for  its 
competent  and  systematic  employment  in  the  study  of 
religion.2  The  '  Transition '  period  through  which  we  are 
passing,  and  the  alteration  in  the  present  outlook  of  Com- 
parative Religion  which  this  investigator  has  done  so  much 
to  effect,  need  the  help  of  just  that  sympathetic  and  appre- 
ciative attitude  of  mind  which  Count  Goblet  d'Alviella 
invariably  displays. 


PROLEGOMENI  ALLA  STORIA  COMPARATIVA 
DELLE  RELIGION!,  di  Baldassare  Labanca,  Pro- 
fessore  di  Storia  del  Cristianesimo  all'  Universita  di 
Roma.  Lugano :  Casa  Editrice  del  Coenohium,  1909. 
Pp.  56.     L.  1. 

The  recent  death  of  Professor  Labanca  has  removed 
a  stirring  and  picturesque  figure  from  the  academic  world 
of  Italy.  Retaining  his  chair  at  an  age  when  most  men 
would  have  coveted  a  well  -  earned  repose,  Professor 
Labanca's  pen  was  not  laid  down  until  he  had  passed  the 
boundary  of  more  than  fourscore  years.  By  many  he  was 
misunderstood,  and  by  some  he  was  harshly  misjudged  ; 
but  he  was  honoured,  and  even  loved,  by  all  those  who  knew 
and  appreciated  his  high  and  sterling  worth.  No  doubt  he 
was  sometimes  found  in  the  midst  of  a  storm-centre  which, 
as  he  himself  would  playfully  admit,  was  largely  his  own 
creation.  Yet  he  revered  his  Church  far  too  profoundly  to 
permit  him  to  maintain  a  convenient  silence  concerning  its 
defects  and  shortcomings.  No  challenge  was  ever  thrown 
down  in  his  presence  which  he  did  not  courageously  accept ; 

^  C/.  pp.  21-2.  *  Cf.  Croyances,  rites,  institutions,  vol.  i,  p.  xii. 


LABANCA,  Storia  Comparativa  delle  Religioni  349 

and  if  he  fought  hard  and  unsparingly,  he  knew  that  he 
himself  would  receive  no  quarter.  An  outline  of  his  career 
— never  so  crowded  with  tasks  that  it  did  not  find  oppor- 
tunity for  abundant  literary  labours — has  already  been  made 
accessible  to  English  readers.^  In  the  same  volume,  an  ac- 
count is  given  of  the  success  he  met  with  in  his  endeavour 
to  secure,  in  the  University  of  Eome,  the  establishment  of 
a  chair  devoted  to  the  '  Storia  delle  Keligioni '. 

As  a  teacher  of  the  History  of  Eeligions,  Professor  Labanca 
in  his  Inaugural  Lecture  ^  expressed  his  conviction  that  only 
by  means  of  the  comparative  method  could  the  real  signifi- 
cance of  Christianity — or  of  any  other  religion — be  accurately 
portrayed.  As  might  have  been  expected,  even  if  the  title 
of  his  chair  had  not  almost  immediately  been  changed  to 
'  Storia  del  Cristianesimo  ',  this  keen  investigator's  interest 
was  always  supremely  drawn  out  when  he  was  engaged  in 
the  exposition  of  his  own  faith  ;  nevertheless,  he  preserved 
to  the  end  an  open  mind,  and  utilized  with  no  little  skill  the 
capabilities  of  the  method  he  so  cordially  commended.  In 
this  respect,  as  also  in  his  activity  as  a  lecturer  on  the  History 
of  Eeligions,  he  must  always  be  reckoned  among  the  pioneers 
of  the  Science  of  Eeligion  in  Italy.  He  was  one  of  the  very 
first  in  that  country — along  with  the  late  Professor  Mariano 
of  Naples,  also  recently  deceased — to  apply  fearlessly  the 
historico-critical  method  to  the  study  of  religion. 

In  the  booklet  now  under  review,  Professor  Labanca 
provides  an  excellent  sketch  of  the  Prolegomena  of  Com- 
parative Eeligion.  Having  distinguished  between  the 
spheres  occupied  respectively  by  the  History  of  Eeligions 
and  Comparative  Eeligion,  he  attempts  the  still-disappoint- 
ing task  of  providing  an  adequate  definition  of  religion. 

^  Cf.  Jordan  and  Labanca,  The  Study  of  Religion  in  the  Italian  Univer- 
sities, pp.  27-39.  London,  1909.  Vide  also  Luigi  Salvatorelli's  article 
entitled  '  Gli  studi  religiosi  in  Italia  e  F  opera  di  Baldassare  Labanca ', 
in  La  Cultura  contemporanea,  vol.  vii,  pp.  65-104  (Febbraio-Marzo,  1913) : 
vide  infra,  pp.  476  f. 

'  Cf.  La  Religione  per  le  U niversitd  e  un  problema,  non  un  assioma.  Torino, 
1886. 


350  EVOLUTION  OF  A  SCIENTIFIC  METHOD 

'  La  religione  in  generale  ',  he  says,  '  consiste  in  un  senti- 
mento  interiore  verso  una  potenza  misteriosa  creduta  e 
adorata  '.^  He  next  enumerates  and  criticizes  various 
theories  of  the  origin  of  rehgion,  and  numerous  classifica- 
tions of  the  faiths  of  mankind.  Then  he  compares  and 
contrasts  the  various  conceptions  of  God,  and  likewise  the 
various  concepts  of  morality,  which  have  been  defended 
by  the  adherents  of  different  religious  systems.  Finally, 
he  supplies  a  rapid  survey — '  sguardo  comparative  e  non 
studio  comparative  '  ^ — of  the  different  World-Keligions, 
putting  his  readers  repeatedly  upon  their  guard  against  the 
pitfalls  which  careless  investigators  in  this  field  are  sure  to 
encounter. 

This  final  chapter  is  rather  slight,  alike  in  its  form  and 
substance.  The  '  Saggio  Bibliografico  '  by  which  it  is 
followed  is  likewise  far  from  perfect  ;  it  is  marred  not  only 
by  surprising  incompleteness,  but  by  many  glaring  inac- 
curacies. This  pamphlet,  as  a  whole,  possesses  nevertheless 
many  excellencies.  It  is  at  least  a  notable  milestone  on 
a  thoroughfare  which,  until  very  recently,  provided  exceed- 
ingly few  finger-posts  to  guide  Italian  pilgrims  on  their  way. 

LA  FAILLITE  DE  LA  METHODE  HISTOKIQUE,  par 
Paul  Oltramare,  Professeur  a  la  Faculte  des  Lettres  et 
des  Sciences  Sociales  a  I'Universite  de  Geneve.  Geneve : 
Albert  Kiindig,  1911.     Pp.  14.     Fr.  1. 

For  nearly  twenty  years,  in  the  literary  capital  of  Switzer- 
land, Professor  Oltramare  has  filled  a  chair  assigned  to  the 
exposition  of  the  History  of  Eeligions.  Before  this  founda- 
tion was  created, — so  far  back,  indeed,  as  1868 — lectures  on 
this  subject  were  delivered  to  students,  unofficially,  by 
members  of  the  Faculty  of  Theology.  When  a  chair  was 
estabhshed  in  1873,  the  first  holder  of  it  was  not  a  theologian, 
a  statement  which  is  equally  true  of  Professor  Oltramare  ; 
but  at  the  date  when  the  latter  was  invited  to  fill  his  present 

'  Cf.  pp.  8-9.  «  Cf.  p.  43. 


OLTRAMARE,  La  Methode  Historique  351 

post,  the  chair  itself  was  formally  transferred  from  the 
Faculty  of  Theology  to  the  Faculty  of  Letters  and  Social 
Sciences.  These  introductory  remarks  will  be  pardoned 
inasmuch  as  they  serve  to  indicate  the  individual  view-point, 
and  the  probable  mental  attitude,  of  the  writer  of  this 
pamphlet.  It  is  not  too  much  to  say  of  Professor  Oltramare 
that,  while  conspicuously  studious  and  industrious,  he  is 
one  of  the  keenest  and  most  liberal  thinkers  of  to-day.  Two 
of  his  books,  in  particular,  have  gained  appreciative  readers 
both  in  Great  Britain  and  America.^ 

At  first  glance,  one  might  suppose  from  its  title  that  the 
booklet  under  review  embodies  an  attack  upon  '  la  methode 
historique  '.  Such  an  impression  is  wholly  mistaken,  and 
will  quickly  be  removed  as  the  reader  proceeds.  Professor 
Oltramare  is,  in  reality,  an  ardent  supporter  of  the  claims  of 
the  historical  method  ;  he  adopts  quite  derisively  a  title 
which  was  suggested  to  him  by  another.^ 

The  writer  begins  by  drawing  attention  to  the  fact  that, 
during  recent  years, — especially  in  France — a  heated  dis- 
cussion has  been  going  on  touching  the  best  available  method 
for  the  study  of  the  phenomena  of  religion.  Out  of  this 
conflict  of  opinions  there  have  emerged  into  view,  he  holds, 
three  groups  of  teachers.  There  is  (1)  the  anthropological 
school,  including  such  representative  leaders  as  MM.  Durk- 
heim,  Hubert,  Mauss,  S.  Keinach,  van  Gennep,  and  others  ; 
(2)  the  historical  school,  well  represented  by  an  aggressive 
teacher  like  M.  Toutain  ;  and  (3)  the  comparative  school, 
which  is  said  to  break  off  into  two  branches,  represented 
respectively  by  two  members  of  a  single  family.  '  M.  Paul 
Foucart  invoque  des  arguments  d'ordre  historique,  et 
M.  George  Foucart  obeit  a  un  postulat  pose  a  priori.'  ^ 

^  Cf.  UHistoire  des  idees  theosophiques  dans  rinde.  Geneve,  1907-  .  In 
progress  ;  and  La  Formule  houddhique  des  douze  causes.  Son  sens  originel  et 
son  interpretation  theologique.     Geneve,  1909. 

^  Cf.  Arnold  van  Gennep  in  Religions,  moeurs  et  legendes :  vide  supra, 
pp.  19  f.  ;  in  the  Revue  de  Vhistoire  des  religions  ;  etc. 

"  CJ.  p.  1.  Further  on  (p.  6),  the  writer  apparently  combines  groups  (1) 
and  (3)  :   vide  infra,  pp.  352-3. 


352         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

As  already  intimated,  Professor  Oltramare  has  no  hesita- 
tion in  identifying  himself  with  the  second  of  these  groups : 
'  La  methode  historique  ecarte  sans  hesiter  toute  supposition 
qui  n'est  pas  d'accord  avec  ce  que  nous  Savons  du  miheu 
auquel  appartiennent  les  faits  a  expliquer.  II  sait  d'ailleurs 
que  I'hypothese  la  plus  plausible  est  toujours  provisoire. 
.  .  .  Au  surplus,  un  esprit  critique  se  resignera  a  ignorer 
plutot  que  de  sortir  des  limites  imposees  par  les  donnees 
historiques  du  probleme  a  resoudre  '.^ 

At  the  same  time,  he  has  no  philippic  to  pronounce  against 
the  comparative  method.  On  the  contrary,  quite  after  the 
manner  of  Count  Goblet  d'Alviella,^  he  believes  in  a  systematic 
co-operation  between  these  two  divergent  means  of  securing 
the  same  result.  '  II  n'y  a  pas  de  raison  pour  qu'une  des 
methodes  soit  moins  legitime  que  I'autre.  En  fait,  elles  ont 
toutes  deux  de  brillants  etats  de  service.  .  .  .  Bien  loin  de 
se  nier  I'une  I'autre,  les  deux  methodes  en  presence  se  com- 
pletent  et  se  rendent  de  mutuels  services.  Qu'au  lieu  de  s'ex- 
communier  et  de  se  declarer  reciproquement  en  faillite,  elles 
s'associent  en  collaboratrices  conscientes  de  leurs  limites, 
la  cause  de  la  verite  en  sera  mieux  servie  '.^ 

This  is  excellent ;  but  one  or  two  defects  in  Professor 
Oltramare's  treatment  of  the  subject  call  for  mention  and 
emphasis.  First,  one  comes  occasionally  upon  evidences 
of  a  lack  of  discrimination,  as  when  the  author  deliber- 
ately writes  :  '  L'autre  methode — nous  I'appellerons  indif- 
feremment  comparative,  sociologique  ou  anthropologique'.^ 
Indifferently  !  Professor  van  Gennep,  it  is  true,  consents 
to  allow  considerable  latitude  in  this  matter ;  ^  but  if 
there  is  one  point  upon  which  the  majority  of  leaders  in 
this  field  rigorously  insist,  it  is  upon  the  student's  making 
express  differentiation  between  various  available  '  Avenues 
of  Approach  ',^  and  the  methods  which  they  severally 
represent.  Secondly,  when  Professor  Oltramare  defines  the 
historical  method  as  concerning  itself  with  '  collectionnement, 

•  Cf.  p.  0.     •'  Vide  supra,  pp.  347-8.       »  Cf.  pp.  13-14. 
'  CJ.  p.  0.     *  Vide  supra,  p.  345.      *  Vide  supra,  pp.  1  f. 


OLTRAMARE,  La  Methode  Historique  353 

classement,  interpretation,  critique  des  textes  et  des  monu- 
ments ',^  he  is  plainly  annexing  part  of  the  task  which 
belongs  legitimately,  not  to  the  History  of  Eeligions,  but 
only  to  Comparative  Keligion.  So  to  define  the  historical 
method  is  needlessly  to  confuse  it  with  the  comparative 
method.  Finally,  to  affirm  concerning  Irhe  latter  mode  of 
procedure  that  '  ses  adeptes  actuels  tiennent  pour  evident 
que  toutes  les  races  humaines  ont  passe  dans  leur  developpe- 
ment  par  des  phases  exact ement  semblables  ',2  and  again, 
'  la  methode  comparative  a  pour  but  avoue  d'expliquer  les 
phenomenes  religieux.  Unguis tiques,  juridiques  et  meme 
technologiques  qui  datent  de  la  prehistorique,  c'est-a-dire 
d'un  temps  que  n'atteignent  ni  les  sources  litteraires,  ni  les 
restes  archeologiques  ',^  is  to  speak  without  warrant.  These 
charges  might  have  been  levelled,  and  with  abundant  reason, 
against  many  an  anthropologist ;  but  by  the  genuine  com- 
parativist,  quite  as  much  as  by  Professor  Oltramare,  such 
palpable  errors  are  invariably  condemned.  Comparative 
Eeligion  is  interested  only  in  facts,  not  in  idle  gossip  or  even 
in  brilliant  and  happy  conjectures  ;  and  the  facts  it  employs 
are  for  the  most  part  obtained  from  adepts  in  the  History  of 
Eeligions,  by  whom  the  data  in  question  have  been  collected, 
sifted  and  verified. 

LA  SCIENZA  DELLE  EELIGIONI  E  IL  SUO  METODO, 
di  Eaffaele  Pettazzoni,  Libero  Docente  di  Storia  delle 
Eeligioni  nell'  Universita  di  Eoma.*  Bologna  :  Nicola 
Zanichelli,  1913.     Pp.  9.     L.  1. 

A  couple  of  years  ago,  Professor  Pettazzoni  contributed 
a  very  interesting  article  to  Scientia.^  Happily  it  has  since 
been  issued  in  a  separate  form,  and  now  constitutes  the 
booklet  which  we  are  about  to  review. 

1  Cf.  p.  1.  -  Cf.  p.  10.  =»  Cf.  p.  6. 

•*  Vide  supra,  second  footnote,  p.  57. 

^  Cf.   Scientia.      Organo    internazionale   di    sintesi    scientifica,    vol.    vii, 
pp.  239-47.     Bologna,  1913. 

A  a 


354         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

The  writer  raises  at  once  the  question  :  '  Lo  studio  di  quei 
popoH  che  furono  detti  dapprima  "  selvaggi "  e  poi "  primitivi'* 
o  "naturah",  e  che  ora  megUo  si  designano  semphcemente 
come  popoh  "  incolti ",  rientra  nel  quadro  delle  scienze 
naturaH  o  delle  scienze  storiche  ?  E  I'etnologia  un  ramo 
deir  antropologia,  -come  sostengono  i  rappresentanti  classic! 
del  metodo  antropologico ;  oppure  va  intesa  come  un 
capitolo  della  storia  della  civilta,  secondo  un  indirizzo  che 
si  e  manifestato  recentemente  fra  gli  etnologi  ?  '  ^ 

In  seeking  to  determine  whether  the  study  of  non-civilized 
peoples  is  one  which  belongs  to  the  Natural  Sciences  or  to  the 
Historical  Sciences,  the  author  is  quite  justified  in  affirming 
that  he  is  raising  a  problem  so  fundamental  that  it  has  to  do 
with  the  very  essence  of  Ethnology. 

Dr.  Pettazzoni  is  inclined  to  take  issue  with  Professor 
Goblet  d'Alviella  ^  and  Professor  Oltramare  ^  who,  in  the 
study  of  religion,  favour  a  friendly  combination  of  the 
historical  and  the  comparative  methods.  '  Ne  I'uno  ne 
I'altro  dev'  essere  usato  esclusivamente  ;  ne  all'  uno  ne 
air  altro  deve  rinunziare  lo  studio  delle  religioni,  cosi  come 
non  rinunzia  alia  conoscenza  di  nessun  ordine  di  mani- 
festazioni  religiose.  L'uno  e  I'altro  debbono  cooperare  alia 
costruzione  dell'  opera  comune.  .  .  .  L'eclettismo  cosi'for- 
mulato  rappresenta  indubbiamente  un  progresso  di  fronte 
ai  vari  esclusivismi ;  storico  dei  filologi,  comparativo  degli 
antropologi.  D'altro  lato,  mi  sembra  che  esso  si  presti, 
alia  sua  volta,  ad  una  osservazione  critica  '.^ 

Professor  Pettazzoni  admits  that  the  course  which  Count 
Goblet  d'Alviella  advocates  is  capable  of  a  very  plausible 
defence.  '  II  pluralismo  metodico  sembra  dunque,  a  prima 
vista,  piu  che  legittimo,  quasi  necessario,  et  necessariamente 
richiesto  dalla  varieta  multiforme  di  quegli  ambienti  ai 
quali  la  scienza  delle  religioni  estende  la  sua  ricerca.  Eppure, 
di  mano  in  mano  che  essa  scienza  progredisce,  il  pluralismo 
tende  a  semplificarsi,   e   quasi  a   polarizzarsi,   come   dissi, 

1  Cf.  pp.  1-2.  2  Vide  supra,  pp.  346  f. 

^  Vide  supra,  p.  352.  "  Cf.  p.  3. 


PETTAZZONI,  La  Scienza  delle  Religioni  355 

intorno  a  due  centri :  metodo  storico  e  metodo  compara- 
tivo  '.1 

Nevertheless,  this  procedure  results  in  a  practical  dualism. 
The  historical  method  and  the  comparative  method  have,  in 
reality,  two  entirely  different  ends  in  view,  and  they  contri- 
bute to  the  building  up  of  two  entirely  different  products. 
The  History  of  Eeligions  and  Comparative  Keligion  must 
however  each  rely,  ultimately,  upon  an  effective  method 
of  its  own.  Anthropologists,  ethnologists,  sociologists,  and 
other  kindred  investigators  will  no  doubt  continue  to  interest 
themselves  in  the  exposition  of  religious  'phenomenology  ; 
strictly  speaking,  the  historical  method  is  inapplicable  in 
the  study  of  primitive  religion.  '  L'elemento  storico  e  teori- 
camente  nello  presso  le  religioni  dei  popoli  incolti  (religioni 
non  storiche)  '."^  But  historians,  when  seeking  to  enlarge  our 
knowledge  wdthin  the  domain  of  conscious  and  expanding 
religion,  have  an  entirely  different  task  to  perform. 

Answering  his  own  initial  question  concerning  Ethnology,^ 
Dr.  Pettazzoni  holds  that  this  study  is  to  be  regarded  as 
a  branch  of  the  History  of  Civilization.  '  II  concetto  del- 
I'etnologia  come  parte  della  storia  generale  della  civilta  e  un' 
applicazione,  una  estensione,  e  un  superamento  insieme,  del 
concetto  su  cui  e  fondata  la  paletnologia  '.* 

As  regards  the  future  of '  la  scienza  delle  religioni ' — a  title 
which,  in  this  instance,  signifies  '  Comparative  Keligion  ' — 
Professor  Pettazzoni's  hope  for  it  lies  in  its  adopting  and 
magnifying,  and  employing  exclusively,  a  selected  individual 
method.  '  Una  cosa  e  certa  ad  ogni  modo,  ed  e  che  qui  non 
si  tratta  di  due  metodi  da  abbinare,  di  due  ordini  di  cono- 
scenze  da  sommare,  ma  di  una  visione  sintetica,  di  una 
concezione  unitaria  da  conseguire, — una  concezione  della 
scienza  delle  religioni  e  del  suo  metodo  fondata  sulla  natura 
del  suo  proprio  oggetto,  cioe  del  fatto  religioso  indefinita- 
mente  vario  e  multiforme  nel  tempo  e  nello  spazio,  ma 
neir  essenza  sua  uno  e  definito  '.^ 

^  Cf.  p.  4.  2  cf^  p_  g  3  y^-^g  5^^,.^,^  p_  354  _ 

*  Cf.  p.  8.  ■  '  Cf.  pp.  8-9. 

Aa2 


356         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

QUELQUES  PEECISIONS  SUE  LA  METHODE  COM- 
PAEATIVE,^  par  Henri  Pinard,  S.J.,  Professeur 
d'Apologetique  au  Scolasticat  d'Enghien,  La  Belgique. 
Wien :  Mechitharisten-Buchdruckerei,  1910.  Pp.  25. 
Kr.  2. 

Professor  Pinard,  formerly  attached  to  St.  Beuno's 
College,  St.  Asaph,  Wales,  has  written  a  notable  defence 
of  the  comparative  method.  He  estimates  aright  its  im- 
mense possibilities  when  applied  to  the  elucidation  of  pro- 
blems in  religion.  He  has  absolutely  no  fear  that  unpleasant 
consequences  may  be  reaped,  in  so  far  at  least  as  Christianity 
is  concerned.  '  S'il  [le  Christianisme]  pretend  a  quelque 
transcendance,  c'est  la  comparaison  qui  lui  fournira  I'occa- 
sion  de  se  manifester, — un  peu  comme  le  premier  roi  d'Israel 
n'apparut  si  grand  qu'au  moment  ou  "  il  se  tint  au  milieu  du 
peuple  les  depassant  tous  de  I'epaule  et  au  dela  "  (1  Kings 
X.  23) '.2  At  the  same  time,  he  is  anxious  to  make  clear 
the  limitations  by  which  this  method  is  restricted  in  its 
application.  '  La  methode  comparative  est,  dans  ces 
etudes,  d'un  usage  frequent.  EUe  a  ses  partisans  et  ses 
adversaires.  Nous  ne  lui  menagerons  pas  nos  suffrages, 
quitte  a  formuler  quelques  precisions  important es '.^  The 
writer  would  not  seek  in  any  way  to  narrow  the  just  rights 
and  claims  of  the  comparative  method  ;  yet  he  seeks  to 
show  that  the  employment  of  it  in  the  study  of  rehgion 
demands  '  une  critique  plus  meticuleuse,  en  signalant  a  quel 
degre  la  prudence,  la  delicatesse,  le  sens  des  nuances  doivent 
la  preoccuper  '.^ 

The  author  elsewhere  writes  :  '  Sa  legitimite  [i.  e.  the 
legitimacy  of  the  comparative  method],  en  general,  est  hors 
de  conteste.  II  suffit  de  savoir  que,  partout  ailleurs,  elle 
a  une  valeur  hors  de  pair,  pour  etre  en  droit  et  en  devoir 

^  This  suggestive  paper  may  be  found  in  Anthropos,  vol.  v,  pp.  534-58  : 
vide  infra,  pp.  472  f.  It  is  to  the  pagination  used  in  that  review  that,  for 
the  greater  convenience  of  readers,  successive  references  are  here  made. 

-  Cf.  p.  539.  3  Cf.  p.  535.  *  Cf.  p.  544. 


PINARD,  La  Methode  Comparative  357 

d'affirmer  que,  dans  les  limites  d'un  usage  vraiment  critique, 
elle  peut  avoir,  en  matiere  religieuse,  un  role  et  un  succes 
pareils.  ...  Et  rien  de  plus  necessaire,  si  Ton  veut,  comme 
on  en  a  le  droit,  dans  le  sujet  qui  nous  occupe,  essayer  d'etu- 
dier  non  plus  telle  forme  du  sentiment  religieux,  mais  le 
sentiment  religieux  en  lui-meme  et  les  lois  generates  de 
ses  manifestations.^  .  .  .  On  le  voit,  la  comparaison  a 
partout  un  role  important.  Si  done  on  oppose  methode 
comparative  et  methode  historique,  il  est  clair  que  le  con- 
traste  existe  moins  entre  ces  methodes  prises  en  elles-memes, 
qu'entre  certaines  manieres  de  les  appliquer.  Tune  bornant 
I'histoire  a  la  lecture  directe  des  documents,  I'autre  sup- 
pleant  au  silence  de  I'histoire  par  des  emprunts  suggeres 
par  voie  de  comparaison,  Tune  historique  en  un  sens  trop 
strict,  Fautre  comparative  jusqu'a  des  assimilations  injusti- 
fiees.  ...  Ce  n'est  done  pas  sur  les  droits  theoriques  de  la 
methode  comparative  qu'il  peut  y  avoir  disaccord  entre 
Chretiens  et  non-chretiens  ;  ce  ne  peut  etre  que  sur  ses 
applications.'  ^ 

M.  Pinard  then  proceeds  to  formulate  certain  '  Principes 
critiques '  which  should  govern  our  application  of  the  com- 
parative method.    These  principles  are  four  in  number. 

(1)  Principe  d'uniformite.  '  L'uniformite  de  certaines 
manifestations  religieuses  prouve  uniquement  I'identite 
profonde  des  natures  ou  elles  se  manifestent  '.^  Beings 
who  participate  in  the  same  nature  must  participate  also  in 
the  same  essential  needs.  If  then  two  or  more  faiths  are 
found  to  prescribe  similar  religious  practices,  and  to  hold 
similar  religious  beliefs,  it  does  not  follow  that  any  of  them 
ipso  facto  have  borrowed  from  the  others.  Such  a  declara- 
tion, at  best,  is  merely  an  hj^pothesis  until  it  can  furnish 
a  demonstration  of  its  accuracy.  Similarities  of  the  kind 
indicated  may  quite  easily  and  satisfactorily  be  accounted 
for  by  the  '  besoins  essentiels  '  of  mankind. 

(2)  Principe  d'originalite.  '  Tout  est  a  tous,  hors  le 
genie.'     Suppose  the  substance  of  two  religions  to  be  prac- 

^  Cf.  p.  537.  -  Cf.  p.  539.  C/.  p,  540. 


358         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

tically  the  same  ;  suppose,  moreover,  that  one  of  them  can 
be  shown  to  have  borrowed  from  the  other  ;  nevertheless, 
the  way  in  which  each  employs  the  beUefs  which  it  defends 
may  reveal  a  '  genius  ',  an  instinct,  a  power — or  else  the  lack 
of  these  several  qualities — which  will  set  it  apart  in  a  cate- 
gory of  its  own.  Thus,  one  religion  may  be  entitled  to  the 
award  of  an  entirely  different  status  from  another,  although 
both  have  very  much  in  common.  '  On  conclut  de  la 
parite  materielle  des  rites  a  leur  parente  historique,  voire 
a  leur  identite  fonciere.  C'est  dire  qu'on  oublie,  en  matiere 
de  religions  comparees,  qu'apres  avoir  constate  des  analogies 
materielles  et  des  dependances  de  fait,  il  reste  encore  une 
question  a  examiner,  la  plus  grave  de  toutes  :  De  quelle  ame, 
ou  identique  ou  toute  nouvelle,  vit  cette  matiere  etrangere  ? 
Disons  mieux  :  cet  emprunt  est-il  ou  n'est-il  pas  une  crea- 
tion ?  .  .  .  Apres  avoir  determine,  par  la  critique  de  pro- 
venance, les  dependances  de  rituel  a  rituel,  il  reste  a  resoudre 
encore  le  probleme  de  beaucoup  le  plus  grave :  Ou  est 
I'originahte  et  le  genie  ?  '  ^ 

(3)  Principe  de  primaute.  '  C'est  cette  "  ame  plus 
divine  "  qui  fait  I'artiste,  et  qui  transfigure  les  rituels  et  les 
religions.'  ^  M.  Pinard  finds  it  difficult  to  put  into  words 
what  any  impartial  critic  can  instantly  and  instinctively 
discern.  '  Les  similitudes  s'accentuent  forcement  entre 
les  diverses  religions,  a  mesure  qu'elles  tendent  vers  leur 
expression  exterieure  ;  infiniment  distantes  peut-etre  par 
leur  esprit  intime,  elles  se  rejoignent,  peut-etre  a  s'y  me- 
prendre,  dans  leurs  rites.  .  .  .  Les  idees  seules  se  distin- 
guent  nettement  les  unes  des  autres.  .  .  .  C'est  done 
encore  une  fois  par  I'idee  qu'il  faut  juger  du  rite  '.^ 

(4)  Principe  d'unite.  '  Dans  un  tout  organique,  aucune 
partie  ne  peut  etre  comprise  que  dans  sa  relation  exacte  avec 
I'ensemble.'*  No  religion  can  be  understood  if  examined 
merely  in  separate  bits  and  fragments.  It  is  a  living  thing, 
instinct  with  its  own  peculiar  life  ;   when  dismembered  and 

'  Cf.  p.  541-2.  2  cf.  p.  543.  ^  Cf.  p.  543-4. 

'  Cf.  p.  545. 


PINAKD,  La  Methode  Comparative  359 

dead,  it  becomes  a  faith  to  which  we  attach  a  surrendered  and 
empty  name.  '  Apres  avoir  precise  I'idee  qui  anime  le  rite, 
il  reste  a  connaitre  sa  place  et  son  coefficient  de  valeur.'  ^ 

This  very  stimulating  essay  proceeds  to  give  an  enumera- 
tion of  the  '  Applications  principales  '  of  the  comparative 
method,  viz.  (1)  Assimilations  par  analogic,  (2)  Les  sup- 
pleances,  (3)  Dependances,  and  (4)  Jugements  de  valeur, 
and  to  show  how  erroneous  conclusions  have  often  been  pro- 
mulgated in  connexion  with  each  of  these  procedures. 

M.  Pinard  concludes  by  laying  emphasis  upon  the  impor- 
tance of  recognizing  the  differences — not  less  than  the 
agreements — which  are  characteristic  of  diverse  religions.^ 
As  M.  Eeinach  put  it,  in  his  well-remembered  Presidential 
Address  at  Oxford  :  '  The  hour  has  come  when  we  must  go 
beyond  the  analogies,  and  the  pleasure  their  discovery 
causes  us  ;  we  must  take  up  the  study  of  differences  which — 
comparable  in  that  respect  to  the  variations  of  phonetic  laws 
• — should,  when  carefully  investigated,  supply  the  key  to 
many  a  delicate  lock  as  yet  neglected  in  the  vast  storehouse 
of  our  knowledge.  Even  confined  to  the  comparative  study 
of  Greek  and  Koman  religions,  that  most  refined  or  most 
fastidious  method  leads  to  new  results, — compelling  us  to 
distinguish  between  kindred  phenomena  which  have  some- 
times been  thrown  together,  and  unduly  bear  what  I  would 
call  the  same  label  '.^  A  mature  use  of  the  comparative 
method  will  invariably  take  account  of  divergencies,  to 
which  it  will  draw  attention  not  less  rigorously  than  to 
similarities  and  actual  agreements.  '  La  methode  com- 
parative integrale  et  rigoureuse  se  garderait  des  fantaisies 
de  la  these  comparatiste  et  des  comparaisons  superficielles. 
C'est  done  moins  le  bon  droit  qui  lui  manque,  que  la  fidelite 
a  ses  propres  regies  .  .  .  et  la  patience.'  ^ 

In  a  few  details,  exception  might  be  taken  to  this  writer's 

'  Cf.  p.  544.  2  cj^  p^  556_8, 

^  Cf.  Salomon  Reinach,  Transactions  of  the  Third  Internatioiial  Congress 
for  the  History  of  Religions,  vol.  ii,  p.  120  :   vide  infra,  pp.  418  f. 
*  Cf.  p.  558. 


360         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

individual  point  of  view  ;  but,  regarded  as  a  whole,  M. 
Pinard's  exposition  is  most  worthy  and  timely,  and  is  fully 
entitled  to  the  somewhat  extended  notice  given  to  it  in  this 
survey. 

VOIES  NOUVELLES  EN  SCIENCE  COMPAEEE  DES 
EELIGIONS  ET  EN  SOCIOLOGIE  COMPAEEE,  par 
Wilhelm  Schmidt,  Professeur  d'Ethnologie  a  St.  Gabriel, 
Moedling  [near  Vienna],  et  Direct eur  de  la  revue  An- 
tliwpos.  Kain,  Le  Saulchoir  (La  Belgique),  1911. 
Pp.  31.     Fr.  1. 

The  versatile  Director  of  a  widely  circulated  journal  ^ — an 
International  Eeview  of  Ethnology  and  Linguistics  {Inter- 
nationale Zeitsclirift  filr  Volker-  und  Sprachenkunde) — and  an 
ever-keen  observer  of  modern  religious  tendencies  and 
movements,  Dr.  Schmidt  draws  attention  to  certain  '  new 
methods  '  now  being  employed  in  the  rapidly  expanding 
study  of  the  Science  of  Eeligion. 

Eeference  is  made,  for  example,  to  the  huUurgescJiichtliche 
Methods,  for  which  (in  varying  degrees)  Frobenius,^  Foy,^ 
Graebner,^  etc.,  have  become  sponsors.  'According  to  this 
interpretation  of  the  diversified  religious  behefs  of  mankind, 
questions  of  origin  count  for  less  than  proofs  of  demon- 
strable contact ;  it  is  really,  it  appears,  the  existence  and 
succession  of  '  cultural  cycles  '  which  largely  determine  and 
modify,  at  different  centres,  the  course  of  human  belief 
and  practice.  The  old  hard-and-fast  theory  of  man's 
continuous  progress,  or  continuous  degeneration,  no  longer 
holds  good  ;  he  may  advance,  or  deteriorate,  according  to 
the  environment  within  wdiich  he  happens  to  be  found. 
Dr.  Schmidt  holds  that  man,  if  left  to  himself,  is  sure  to 
degenerate ;  hence  the  necessity  of  a  divine  revelation, 
and  the  advent  and  leadership  of  men  who  have  become 
privileged  to  possess  such  a  revelation,  if  mankind  is  to  be 

^   Vide  infra,  p.  472.  2   y^^^  supra,  pp.  43  f. 

2  Vide  infra,  p.  61.  ^   Vide  supra,  pp.  46  f. 


SCHMIDT,  La  Science  Comparee  des  Religions         361 

saved  from  utter  spiritual  decadency.^  The  '  methode 
historico-culturelle  ',  accordingly,  is  cordially  welconied  by 
this  author.  That  method  serves  incidentally,  it  may  be 
remarked,  to  strengthen  a  theory  of  the  Church  to  which  the 
writer  belongs,  and  to  interpose  a  check  upon  the  spread  of 
the  doctrine  of  evolution — aggressive  and  distasteful — in  so 
far  as  that  doctrine  claims  to  throw  light  upon  the  origin 
and  development  of  religion. 

Another  '  new  method  '  which  Dr.  Schmidt  commends  is 
the  foundation  and  liberal  endowment  of  national  Ethno- 
graphical Museums.^  He  suggests,  accordingly,  the  estab- 
lishment at  Kome  '  d'un  grand  musee  ou  Ton  trouverait 
des  bases  solides  pour  une  etude  exacte  et  reflechie,  ne 
serait-elle  pas  le  meilleur  parmi  les  moyens  naturels,  pour 
ruiner  completement  les  theories  evolutionnistes  et  ideo- 
logiques  de  I'histoire  comparee  des  religions,  si  vivement 
condamnees  par  les  dernieres  ency cliques  du  Saint-Pere  '.^ 
The  writer  hopes  that  all  readers,  likeminded  with  himself, 
will  '  collaborer  tout  d'abord  au  developpement  positif  de 
Fethnologie,  science  aujourd'hui  doublement  importante,  et 
de  plus,  ce  sera  pour  eux  le  meilleur  moyen  d'eluder  les 
efforts  de  cet  evolutionnisme  ideologique  qui  a  deja  cause 
tant  de  dommages  '.  The  paragraphs  just  quoted  err  in 
their  evident  leaning  in  a  propagandic  direction.  Dr. 
Schmidt,  nevertheless,  is  a  very  ardent  believer  in,  and 
expounder  of,  la  methode  ethnologique. 

ETUDES  DE  MYTHOLOGIE  ET  D'HISTOIEE  DES 
EELIGIONS  ANTIQUES,  par  Jules  Toutain,  Direc- 
teur- Adjoint  a  I'Ecole  des  Hautes-Etudes,  Paris.  Paris  : 
Hachette  et  C^%  1909.     Pp.  viii.,  300.     Fr.  3.50. 

Although  the  title  of  this  work  might  well  suggest  its 
assignment   to   another  section  of  this   survey,*  the  first 

^  Cf.  Die  Urojfenbarung  als  Anfang  der  Offeyibarurvgen  Gottes  :   vide  supra, 
p.  34.  "   Vide  infra,  pp.  502  f. 

3  Cf.  p.  29.  *  Cf.  Mythology  :  vide  sujpra,  pp.  96  f. 


362         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

portion  of  the  volume — almost  one-half  of  the  book — is 
devoted  to  a  discussion  of  '  Generalites  et  Questions  de 
Methode  '. 

Professor  Toutain  is  a  very  resolute  opponent  of  the  com- 
parative method.^  He  holds  that,  through  the  employment 
of  it,  M.  Kenel  has  been  led  to  adopt  some  entirely  wrong 
conclusions  in  his  book  entitled  Cultes  militaires  de  Bome,^ 
He  even  goes  so  far  as  to  declare  that  the  comparative  method 
ought  really  to  be  designated  '  la  methode  d'exegese  mytho- 
logique  fondee  sur  le  totemisme  ' !  ^  In  another  of  his  books, 
pubHshed  somewhat  earher,  he  maintains  the  same  attitude  : 
'  nous  nous  sommes  enfermes  de  propos  delibere  dans  les 
limites  geographiques  et  chronologiques  du  sujet  que  nous 
avons  choisi.  Nous  n'avons  pas  tente  d'elargir  ce  sujet  par 
des  comparaisons  ambitieuses  ou  piquantes.'  * 

In  conclusion,  Professor  Toutain  reaffirms  his  resolve  not 
to  abandon  the  earlier  and  well-tested  '  methode  historique '. 
He  writes  :  '  A  I'heure  actuelle,  de  telles  interpretations 
[mythologiques],  fondees  sur  des  etymologies  souvent 
temeraires,  sur  une  connaissance  absolument  incomplete  des 
faits,  ou  sur  des  syntheses  aussi  hatives  que  fragiles,  n'ont 
point  a  nos  yeux  de  valeur  scientifique  :  ce  sont  des  opinions 
personnelles,  subjectives  et  arbitraires.  Les  conclusions, 
souvent  differentes,  parfois  diametralement  opposees,  que  de 
savants  mythologues  ont  tirees  des  memes  legendes  et  des 
memes  noms,  suffiraient  a  prouver  combien  il  est  teme- 
raire  de  vouloir  aller  aussi  vite.  La  science  de  la  mythologie 
grecque  n'en  est  qu'a  ses  debuts  ;  elle  doit  se  cantonner,  et 
sans  doute  pour  longtemps  encore,  dans  le  domaine  stricte- 
ment  historique  '.^ 

Professor  Toutain  presents  only  one  side  of  the  shield. 
It  is  hard  to  account  for  his  evident  belief  that  the  otJier  side 
is  not  worth  seeing ! 

^  Vide  supra,  pp.  22,  332,  etc.  ^  (^j  pp_  5(3  f  ^     yi^^  supra,  pp.  21-2. 

^  Cf.  p.  79.  Cf.  also  Transactions  of  the  Third  International  Congress  for 
the  History  of  Religions,  vol.  ii,  p.  130.     2  vols.     Oxford,  1908. 

*  Cf.  Les  Cultes  pa'iens  dans  V Empire  romain,  vol.  i,  p.  v  :  vide  sujyra, 
p.  224.  ^  Cf.  p.  84. 


WEBB,  Natural  and  Comfarative  Religion  363 

NATUKAL  AND  COMPARATIVE  RELIGION,  by 
Clement  Charles  Julian  Webb,  formerly  Wilde  Lecturer 
at  Oxford  University.  (Inaugural  Lecture.)  Oxford  : 
The  Clarendon  Press,  1912.     Pp.  31.     Is. 

Some  difficulty  has  been  experienced  in  determining  the 
category  within  which  this  lecture  ought  to  be  placed.  It 
has  plainly  not  advanced  far  into — if  indeed  it  has  actually 
entered — the  domain  of  Comparative  Religion.  At  the 
same  time,  it  has  quite  clearly  pushed  far  beyond  the 
limits  of  the  History  of  Religions,  to  which  study  neverthe- 
less it  exhibits  sundry  close  relationships.  On  the  whole, 
it  seems  best  to  assign  it  a  place  in  the  '  Transition ' 
period.^  As  a  product  of  progressive  modern  scholarship, 
it  stands  about  midway  between  the  two  branches  of 
inquiry  just  named.^ 

A  needless  perplexity  has  been  associated  with  the  Wilde 
Lectureship  from  its  beginning,  viz.  the  difficulty  of  arriving 
at  a  clear  understanding  of  its  scope.  Each  lecturer  has 
interpreted  his  commission  somewhat  differently.  Dr.  Wilde, 
under  the  Trust  Deed,  declares  that  '  Comparative  Religion 
shall  be  taken  to  mean  the  modes  of  causation,  rites,  obser- 
vances, and  other  concepts  involved  in  the  higher  historical 
religions, — as  distinguished  from  the  naturalistic  ideas  and 
fetishisms  of  the  lower  races  of  mankind  '.  Mr.  Webb 
devotes  the  opening  pages  of  his  lecture  to  an  attempt  to 
interpret  this  statement ;  and  he  arrives  at  this  conclusion  : 
'  I  think  that  it  is  plain  from  these  words  that  by  "  Com- 
parative Religion  "  the  Statute  means  more  than  Religion 
studied  by  the  comparative  method  ;  that  an  indication  is 
given  of  the  kind  of  Religion  which  ought  so  to  be  studied  ; 
and  that  kind  of  religion  thus  indicated  is  Historical  as 
distinguished  from  Natural  Religion.  .  .  .  Hence,  in  the 
Founder's  mind,  "  Comparative  Religion  "  stands  for 
Historical  as  opposed  to  Natural  Religion, — or,  as  I  should 

'   Vide  supra,  pp.  323  f . 

-  The  full  course  of  lectures  will  be  published  immediately  under  the 
title  Studies  in  the  History  of  Natural  Theology.     Oxford,  1915. 


364         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

myself  prefer  to  express  it,  for  the  History  of  Eeligion  as 
opposed  to  its  Philosophy  '.^ 

In  holding  that  Dr.  Wilde  carelessly  inserted  in  the  Trust 
Deed  the  name  '  Comparative  Eeligion  '  when  he  ought  to 
have  written  '  The  History  of  Eeligion  ',  and  that  he  jotted 
down  '  Natural  Eeligion '  when  he  really  meant  '  The  Philo- 
sophy of  Eeligion ',  Mr.  Webb  reveals  presumably  the 
influence  of  a  strong  personal  predisposition.  When 
Dr.  Farnell  filled  this  Lectureship,  he  felt  justified  in 
dealing  with  his  subject  from  the  standpoint  of  an  avowed 
anthropologist ;  ^  and  Mr.  Webb,  the  representative  of  an 
entirely  different  school  of  investigators,  is  here  found  con- 
scientiously treating  his  theme  from  the  standpoint  of  the 
psychologist,  with  special  reference  to  recent  advances  in 
the  Philosophy  of  Eeligion.^  Could  confusion  be  worse,  or 
more  unfortunate  in  its  consequences  !  Mr.  Webb  is  not 
unaware  that  the  study  of  the  Philosophy  of  Eeligion  should 
follow — and  should  never  precede — the  study  of  the  History 
of  Eeligions,  for  he  expressly  makes  this  admission  on  a 
subsequent  page  ;  ^  but  he  fails  to  make  allowance  for  it  in 
the  outlining  and  framing  of  his  alleged  official  task.  He 
overlooks  also  that  Historical  Eeligion  and  Natural  Eeligion 
constitute  a  very  unreal  antithesis,  seeing  that  both  groups 
fall  under  the  '  Historical '  category,  even  though  quite 
frequently  extant  historical  records  may  remain  for  a  long 
time  inaccessible  to  those  diligently  searching  for  them. 
*  Eeligion  and  Eeligions  ',  following  a  suggestion  presented 
by  the  .title  of  one  of  Professor  Pfleiderer's  latest  books,^ 
appears  to  be  his  real  theme. 

'  Of.  pp.  6-7. 

^  Cf.  Lewis  R.  Farnell,  Greece  and  Babylon :  A  Comparative  Sketch  of 
Mesopotamian,  Anatolian  and  Hellenic  Religions.  Edinburgh,  1911.  C/.  also 
Jordan,  Comparative  Eeligion  :  A  Survey  of  its  Recent  Literature,  1906-1909, 
p.  23.     Edinburgh,  1910. 

^  Cf.  C.  C.  J.  Webb,  Problems  in  the  Relations  of  God  and  Man.  London, 
1911.     [2nd  edition,  1915.]  *  Cf.  p.  15. 

"  Cf.  Otto  Pfleiderer,  Religion  und  Religionen.  Miinchen,  1906.  Cf.  also 
Victor  Hugo,  Religions  et  religion.  Paris,  1880 ;  and  James  H.  Moulton, 
Religions  and  Religion  :  vide  infra,  pp.  386  f. 


WEBB,  Natural  and  Comparative  Religion  365 

It  is  a  mistake,  further,  to  hold  that  '  Natural  Religion  is 
one,  over  against  the  many  religions  in  which  men  have 
expressed  their  various  thoughts  and  fancies  about  the  mind 
and  purpose  of  which  they  divined  traces  in  the  world 
around  them  ' ?■  Natural  Rehgion — unless  indeed  that  name 
be  compelled  to  act  as  substitute  for  '  Philosophy  of  Reli- 
gion' — ^is  most  emphatically  not  '  one',  but  utters  itself  in 
ways  that  are  simply  legion.  Natural  Religion,  as  it  em- 
bodies itself  alike  in  Lower  Culture  and  in  Higher  Culture 
forms,  is  varied  beyond  all  telling.  Accordingly,  the 
comparative  method  is  quite  as  applicable  to  it  as  it  is 
to  the  material  accumulated  by  students  of  the  History  of 
Religions. 

It  will  be  asked  :  Where,  under  Mr.  Webb's  scheme,  does 
Comparative  Rehgion  {in  the  ordinary  sense  of  those  words) 
make  its  appearance  ?  The  lecturer  strangely  adheres  to 
the  view  that  this  study  is  merely  a  branch  of  the  History 
of  Religions.^  In  a  quotation  already  made,^  Mr.  Webb 
admits  that  Comparative  Religion  is  something  more  than 
'  a  compendious  equivalent  for  some  such  phrase  as  "  Reli- 
gion studied  by  the  Comparative  method  ".'  ^  It  is  quite 
correct  to  say  that  the  late  Professor  Max  Miiller  '  has  often 
been  regarded  as  the  chief  pioneer  '  ^  in  the  employment  of 
the  Comparative  method  in  the  study  of  the  History  of 
Religions  ;  but  those  pioneer  days  are  growing  dim  and 
distant  now.  They  recall  many  opinions  and  theories  which 
have  been  outgrown  and  discarded. 

When  Mr.  Webb's  scholarly  lectures  have  been  pubhshed 
in  full,  it  may  be  possible — and  even  necessary — to  place 
his  book  in  a  more  advanced  category.  Meanwhile  it 
would  appear  that  the  investigations  he  has  completed  will 
prove  to  be  a  contribution  to  the  History  of  Religions  and 
to  the  Philosophy  of  Religion  rather  than  a  contribution 
to  Comparative  Religion. 

Dr.  Wilde's  Trust  Deed  surely  means,  on  the  face  of  it, 


^  Cf.  p.  7.  -  Vide  supra,  pp.  37, 164  f.,  167,  and  infra,  pp.  509  f.,  etc. 

Vide  supra,  p.  363.  *  Cf.  p.  5.     Cf.  also  p.  15.  ^  Cf.  p.  24. 


3 


366         EVOLUTION  OF  A  SCIENTIFIC  METHOD 

that  (1)  only  the  higher  historical  religions — all  those  faiths 
concerning  which  history  has  something  to  tell  us — are  to  be 
dealt  with,  and  that  (2)  these  selected  religions  are  to  be 
studied  in  a  specifically  comparative  way.  As  things  have 
gone  thus  far,  the  Wilde  Lectureship  is  throwing  exceedingly 
little  light  upon  Comparative  Keligion,  strictly  so  called. 
The  first  course  of  lectures,  prepared  by  Dr.  Farnell,  was 
largely  historical ;  ^  the  present  course  is  largely  philoso- 
phical ;  the  intervening  domain,  which  is  recognized  to 
belong  to  Comparative  Keligion  proper,  still  awaits  treat- 
ment at  the  hands  of  the  third  lecturer.  Principal  J.  Estlin 
Carpenter,  who  will  enter  upon  his  duties  towards  the 
close  of  the  current  year. 


DIE  EELIGIONSPSYCHOLOGISCHE  METHODE  IN 
EELIGIONSWISSENSCHAFT  UND  THEOLOGIE, 
von  Georg  Wobbermin,  Professor  der  Christlichen  Ethik 
an  der  Universitat  Breslau.  Leipzig  :  J.  C.  Hinrichs, 
1913.     Pp.  xiii.,  475.     M.  10. 

In  this  stimulating  treatise,  one  is  introduced  to  the 
first  volume  of  a  new  Systematic  Theology,  written  '  nach 
religionspsychologischer  Methode'.  Dr.  Wobbermin  has  pub- 
lished several  works  bearing  upon  the  relation  of  Theology 
to  Philosophy, — and,  in  particular,  of  Theology  to  Psycho- 
logy .^  Upon  the  appearance  of  the  late  Professor  James's 
book.  The  Varieties  of  Beligious  Experience,  Professor 
Wobbermin  took  a  keen  interest  in  its  bold  statements  and 
forecasts,  and  lost  no  time  in  producing  an  excellent  trans- 

*   Vide  supra,  footnote,  p.  364. 

^  Cf.  Theologie  und  Meta/physik.  Das  Verhdltnis  der  Theologie  zur  mo- 
dernen  Erkenntnistheorie  utid  Psychologie.  Leipzig,  1901.  Der  christliche 
Gottesglauhe  in  seinem  Verhnltnis  zur  gegenwcirtigen  Philosophie.  Berlin, 
1902.  Geschichte  und  Historie  in  der  Religionswissenschaft.  Tubingen,  1911. 
Article  on  '  Religionspsychologie  '  in  Professor  Hauck's  Realencyklopadie 
fin-  protestantische  Theologie  und  Kirche,  vol.  xxiv  :  vide  infra,  pp.  43G  f. 


WOBBEKMIN,  Die  Religionsfsychologische  Methode     367 

lation  of  it  into  German.^  Moreover,  he  quotes  with  high 
approval  Dr.  James's  well-known  dictum  :  '  I  do  believe  that 
feeling  is  the  deeper  source  of  religion,  and  that  philosophic 
and  theological  formulas  are  secondary  products,  like  trans- 
lations of  another  tongue  '. 

At  the  very  threshold  of  his  present  task,  Professor 
Wobbermin  has  to  face  the  question  :  Which  method,  out 
of  many,  shall  I  select  and  employ  ?  And  his  decision, 
deliberately  made,  is  to  adopt  the  religionspsychologische 
Methode.^ 

This  volume  is  divided  into  two  main  parts.  Book  I 
deals  with  '  The  Presuppositions  of  the  Psychological 
Method  '.  Under  this  heading,  the  author  discusses  the 
place  occupied  by  Theology  among  the  sciences,  its  main 
branches  and  subdivisions,  and  the  imperative  demand  for 
an  adequate  and  comprehensive  method  proper  to  the  study 
of  Systematic  Theology.  Thereafter,  in  Book  II,  we  find 
an  exposition  of  '  The  Psychological  Method  '. 

It  is  not  necessary,  here,  to  go  into  details.  The  writer, 
having  traced  the  beginnings  of  this  method  in  the  able 
researches  of  Schleiermacher,  goes  on  to  show  wherein 
Professor  James  made  an  advance  upon  all  preceding  attain- 
ments, and  wherein  Professor  James's  own  affirmations  need 
to  be  broadened  and  supplemented.  A  strong  plea  is 
entered  for  the  application  of  this  method,  not  only  to  the 
interpretation  of  Theology  and  the  Science  of  Eeligion,  but 
especially  to  the  building  up  securely  of  the  structure  of 
Systematic  Theology.  As  particularly  relevant  to  the 
purposes  of  this  survey,  students  will  find  much  suggestive 
matter  in  the  chapter  allotted  to  '  Keligionspsychologie  und 
religionsgeschichtliche  Methode  '.^ 

Reference  is  elsewhere  made  to  Professor  AVobbermin's 
more  direct  and  substantial  contributions  to  the  study  of 
the  Psychology  of  Rehgion.^ 

1  Cf.  Die  religiose  Erfahrung  in  ihrer  Mannigfaltigkeit.    Leipzig,  1907. 

2  Vide  supra,  p.  330.  '  Cf.  pp.  438-65.  "  Vide  infra,  p.  416. 


368         EVOLUTION  OF  A  SCIENTIFIC  METHOD 


SUPPLEMENTAEY  VOLUMES 

PAULUS.       EiNE        KULTUR-      UND        RELIGIONSGESCHICHTLICHE 

Skizze,  von  Adolf  Deissmann.     Tubingen  :    J.  C.  B.  Molir, 
1911.     Pp.  viii.,  202.     M.  6. 

CROYANCES,  RITES,  INSTITUTIONS,  par  le  comte  Goblet 
d'Alviella.     Vide  infra,  pp.  450  f . 

COMPARATIVE  RELIGION :    ITS  METHOD  AND  SCOPE, 

by  Louis  Henry  Jordan.     London  :   The  Oxford  University 
Press,  1908.     Pp.  20.     Is. 

LES  DIEUX,  par  Paul  Richard.  (Bibliotheque  de  Synthese 
Philosophique.)  Paris :  Librairie  Fischbacher,  1913.  Pp. 
325.     Fr.  3.50. 

RATSEL  AUS  DEM  HELLENISTISCHEN  KULTURKREISE, 

von  Wolfgang  Schultz.     2  vols.     Leipzig  :    J.  C.  Hinrichs, 
1909-1912.     Pp.  xviii.,  159  +  iii.,  160.     M.  12. 

FORMALE  METHODEN  IN  DER  THEOLOGIE.  Kritische 
Studie  zur  Religionspsychologie,  Religionsgeschichte 
UND  Soziologie,  vou  Wilhelm  Vollrath.  Leipzig  :  Andreas 
Deichert,  1914.     Pp.  61.     M.  1.80. 

* 

KULTURGESCHICHTLICHE  BIBLIOTHEK,  herausgegeben 
von  Willy  Foy.  Heidelberg  :  Carl  Winter,  1911-  .  In 
progress.     Vol.  i.  :  vide  supra,  p.  46 


APOLOGETIC  TREATISES 

The  older  form  of  Apologetic,  alike  in  the  East  and  in 
the  West,  consisted  in  framing  a  frank  and  thoroughgoing 
defence  of  a  given  religion.  That  religion  might  be  Bud- 
dhism, or  Mohammedanism,  or  Hinduism,  or  Christianity, 
or  any  one  of  a  score  of  antagonistic  systems  ;  but  the  faith 
defended,  whatever  it  chanced  to  be,  was  magnij&ed  and 
glorified  in  a  superlative  measure.  All  its  strong  points  were 
impressively  emphasized  ;  all  its  weak  points  were  adroitly 
kept  in  the  background.  On  the  other  hand,  all  the  virtues 
and  defects  of  its  adversaries  were  dealt  with  in  exactly  the 
opposite  manner.  The  scholar  summoned  his  knowledge 
and  skill  to  draw  up  a  statement  which,  while  true  so  far  as 
it  w^ent,  was  in  reality  totally  one-sided.  Thus,  each  religion 
was  put  forward  as  the  best  in  the  world  ;  the  impression 
conveyed  was  that  its  defence  needed  only  to  be  known  in 
order  to  secure  a  loyal  and  universal  acceptance. 

Comparative  Kehgion  is  gradually  banishing  this  dishonest, 
blind,  and  grossly  misleading  procedure.  Special  pleading 
of  this  kind  is  to-day  subject  to  a  very  stiff  discount.^  It 
may  be  a  despicable  thing  to  sneer  at  another  man's  faith ; 
but  it  is  equally  bad  form,  and  it  exhibits  equally  bad  judge- 
ment, to  overpraise  one's  own.  Accordingly,  it  is  something 
to  be  thankful  for  that  Comparative  Kehgion — more  than 
any  other  single  agency,  and  with  an  unforgettable  emphasis 
— has  declared  and  demonstrated  that  literally  every  religion 
has  its  excellencies  and  its  shortcomings.  Which  rehgion 
is  '  the  best ',  absolutely  considered,  is  a  problem  which  no 
man  need  ever  hope  to  solve  ;  the  solution  lies  far  beyond 
his  reach.  Inasmuch,  however,  as  Comparative  Eeligion 
has  no  wish  to  weaken  or  destroy  any  faith,^  it  never  raises 
this  question.     At  the  same  time,  it  has  convinced  men  that 

^  Vide  infrUf  p.  385.  *  Vide  infra,  pp.  512  f. 

Bb 


370  APOLOGETIC  TREATISES 

it  is  not  their  *  religion  '  that  either  saves  or  can  save  them  ; 
it  is.  instead,  some  potentiahty  to  which  their  rehgion  points. 
While  therefore  faiths  differ  vastly  in  their  intrinsic  character 
and  general  effectiveness,  all  religions  are  shown  to  spring 
(in  the  last  analysis)  from  a  common  source,  and  to  lead 
towards  a  common  goal.  Is  it  any  wonder  that  the  old 
Apologetic  is  not  much  in  vogue  to-day  ?  If  one  pick  up 
a  treatise  of  this  sort,  written  a  generation  or  two  ago,  it 
seems  wholly  unreal  and  mechanical.  Yet  these  books  w^ere 
once  held  to  be  unanswerable  !  When  Christianity — or  some 
other  selected  faith — was  really  believed  to  be  the  only 
religion  worth  mention,  it  was  not  an  unscrupulous  proceed- 
ing, and  utterly  unfair,  to  pile  up  a  great  array  of  arguments 
contributory  to  its  defence  ;  but  to  act  thus  noio  amounts  to 
a  culpable  suppression  of  the  truth.  Any  such  delineation 
of  a  faith  is  also  amazingly  short-sighted,  as  scores  of  over- 
ardent  propagandists  have  found  to  their  cost.  Neither  Chris- 
tianity, nor  any  other  religion,  is  really  sacrosanct. 

There  was  a  time  when  books,  nominally  devoted  to  an 
exposition  of  Comparative  Eeligion,  were  unblushingly 
apologetic  in  their  purpose.  This  impulse  became  operative 
before  any  attempt  was  made  to  distinguish  between  the 
History  of  Eeligions  and  Comparative  Eeligion ;  ^  but, 
unhappily,  it  is  much  too  greatly  in  evidence  still,  even  in 
books  which  claim  to  be  unbiased  and  scientific  in  charac- 
ter.2  Of  the  volumes  recently  dealt  Avith  elsewhere,^  a 
very  large  proportion  belonged  to  this  class.  It  is  probably 
true  that  Eoman  Catholic  writers  offend  oftenest  in  this 

^  Vide  supra,  p.  326.  Cf.  James  C.  Moffat,  A  Comparative  History  of 
Religions.  2  vols.  New  York,  1871-1873  ;  Samuel  H.  Kellogg,  A  Hand- 
book of  Comparative  Eeligion.  Philadelphia,  1899;  etc.  etc.  Even  much 
more  recent  expositions — cf.  those  by  v.  Orelli  {vide  supra,  pp.  191  f.), 
Soothill  [vide  supra,  pp.  218  f.),  Underwood  {vide  supra,  pp.  221  f.).  Ho  wells 
{vide  supra,  pp.  251  f.),  etc. — err  in  the  same  direction. 

*  Cf.  Frank  B.  Jevons,  ^w  Introduction  to  the  Study  of  Comparative  Religion. 
New  York,  1908  ;  William  St.  Clair  Tisdall,  Comjiarative  Religion.  London, 
1909  ;  etc.  etc. 

*  Cf.  Jordan,  Comparative  Religion :  A  Survey  of  its  Recent  Literature, 
1906-1'.j09,  pp.  CO-2,  etc.     Edinburgh,  1910. 


APOLOGETIC  TREATISES  371 

connexion/  notwithstanding  the  fact  that  many  distin- 
guished Jesuit  scholars  now  devote  themselves  con  amove  to 
promoting  this  important  branch  of  study .^ 

The  tendency  just  referred  to,  based  upon  an  entire  mis- 
conception of  the  real  function  of  Comparative  Eeligion,^ 
is  now  rapidly  disappearing.  It  is  beginning  to  be  recog- 
nized that  such  a  faulty  course  of  action  violates  every 
fundamental  canon  of  Comparative  Eeligion, — which  must 
ever  sedulously  maintain  a  spirit  of  strict  impartiality, 
exhibit  neither  fear  nor  favour,  aim  only  at  the  discovery  of 
the  actual  facts  in  each  particular  case,  and  resolutely  ignore 
the  suggestions  due  to  any  considered  and  deliberate  purpose. 
Hence  students  in  this  field  are  seeking,  more  and  more,  to 
prosecute  their  studies  in  an  exclusively  critical  way  ;  the 
really  constructive  part  of  their  task  must  be  left  to  their 
successors.  The  vindication  of  '  the  absolute  and  divine 
authority  of  Christianity  ',*  'la  transcendance  du  Chris- 
tianisme  ',^  *  the  surpassing  excellence  of  the  Christian 
religion  '  ^ — or  of  Mohammedanism,  or  of  Mormonism,  or  of 
any  other  religion — is  the  task  of  the  apologist,  who  (at  least 
in  the  majority  of  cases)  ought  to  receive  a  definite  and 
authoritative  commission  before  yielding  to  any  impulsive 
resolve  to  discharge  this  particular  service."^ 

A  deeply-rooted  disposition  to  utilize  Comparative  Eeli- 
gion in  the  interest  of  some  selected  Christian  or  non-Christian 
faith  is  to-day  continually  disclosing  itself.  This  tendency 
can  awaken  no  surprise.     Moreover,  it  is  a  procedure  not 

^  Cf.  Pierre  Courbet,  La  Superiorite  du  Christianisme.  Coup  d'ceil  sur  les 
religions  comparees.  Paris,  1902.  [3rd  edition,  1913]  ;  M,  Thomas,  Christia- 
nisme et  Bouddhisme :  vide  infra,  p.  400 ;  Adhemar  d' Ales,  Dictionnaire 
apologetique  de  la  foi  catholiq^ie.  3  vols,  Paris,  1886.  [4th  edition, 
practically  a  new  work,  1909-         .     In  progress.] 

^  Vide  supra,  pp.  184  f.,  356  f.,  etc. ;  and  infra,  pp.  383  f.,  410  f.,  etc. 

^   Vide  infra,  pp.  512  f. 

*  Cf.  Edmund  Spiess,  The  Comparative  Study  of  Religions,  and  its  Impor- 
tance for  Christianity,  p.  7.     Jena,  1874. 

^  Cf.  Semaine  d'ethnologie  religieuse,  p.  29  ;  vide  infra,  pp.  422  f. 

*  Cf.  The  Catholic  Encyclopedia  :   vide  infra,  pp.  437  f . 
'   Vide  infra,  pp.  512  and  516-7. 

B  b2 


372  APOLOGETIC  TREATISES 

only  legitimate,  but  in  the  highest  degree  praiseworthy, 
provided  it  be  instituted  in  the  name  of  Apologetics.  It 
represents  a  particular  application  of  the  results  secured 
through  a  study  of  Comparative  Eeligion,  but  it  is  something 
entirely  distinct  from  Comparative  Religion  itself.  The 
application  thus  made,  as  a  matter  of  fact,  may  be  grossly  at 
fault.  It  is  not  more  a  mistake  to  declare  that  this  new 
science  reveals  the  equal  futility  of  all  religions  ^  than  to 
affirm  that  it  provides  an  unanswerable  demonstration  of  the 
pre-eminence  of  (say)  the  Christian  religion.  Yet,  if  it  were 
not  that  many  contemporary  volumes  (some  of  them  pos- 
sessing a  highly  meritorious  character)  were  believed  to 
contribute  directly  towards  the  defence  of  this  or  that 
particular  religion,  they  would  certainly  never  have  been 
written  ;  and,  if  written,  they  would  certainly  never  have 
won  the  tributes  that  have  since  been  showered  upon  them. 
They  are  plainly  books  which  belong  to  a  '  Transition  ' 
period.2  Yet,  for  a  student  of  Comparative  Religion,  these 
treatises — though  framed  perhaps  with  no  view  of  promoting 
his  interests,^ — often  contain  material  that  is  suggestive  and 
helpful  in  the  very  highest  degree.  In  parts  simply  admir- 
able and  deserving  of  unquahfied  praise,  each  of  the  volumes 
about  to  be  reviewed,  taken  as  a  whole,  is  abundantly 
entitled  to  the  place  given  to  it  in  the  list  that  follows. 

The  old  conception  of  Apologetic  was  based  upon  the 
supposition  that  men  could  be  converted  by  force  of  reason- 
ing. Hence  logic,  syllogism,  and  all  the  machinery  of 
argumentative  debate,  were  called  into  vigorous  action. 
This  practice  won  favour  chiefly  among  those  who  were 
already  persuaded  ;  it  made  comparatively  few  proselytes. 
The  faiths  it  condemned  were  often  entirely  guiltless  of 
holding  the  tenets  with  which  they  were  charged  ;  when  such 
dogmas  did  actually  find  a  place  in  official  statements  of 

^   Vide  infra,  p.  513.  ^  Vide  supra,  pp.  323  f. 

^  Cf.  Semaine  d' ethnologic  religieuse,  p.  24.  The  authors  have  not  wholly 
escaped  from  numerous  time-honoured  restraints,  yet  it  is  equally  clear  that 
they  are  seeking  all  the  while  to  be  '  resolument  scientifiquc  '  :  vide  infra, 
pp.  422  f. 


APOLOGETIC  TREATISES  373 

doctrine,  they  were  not  always  really  believed.  This  remark 
holds  true  concerning  literally  every  Creed  that  has  ever 
been  framed ;  much  of  its  contents  are  (or  soon  become), 
for  very  many,  a  purely  formal  and  impersonal  declaration. 
The  best  Apologetic — as  that  study  is  understood  to-day — 
is  something  frankly  experimental.  The  origin  and  formu- 
lated claims  of  a  faith  matter  now  very  little,  unless  it  can 
accomplish  its  high  purpose  more  manifestly  and  more  rapidly 
than  its  rivals.  The  great  question  of  questions  is  :  In  how 
far  does  a  given  faith  transform  mankind  into  something 
purer,  more  unselfish,  more  divine  ?  Comparative  Eeligion 
has  no  higher  function  to  fulfil  than  to  supply  an  ever-fuller 
answer  to  this  query,  and  then  to  make  that  answer  known 
throughout  the  world. 

An  acute  critic  recently  diagnosed  the  present  situation 
thus  :  '  The  only  Apologetic  that  has  any  persuasion  in  it 
to-day  is  that  which  closely  follows  the  comparative  method 
of  study  '.^  This  writer  holds  moreover  that,  as  the  assessors 
of  alien  faiths — the  opponents  of  Christianity  in  particular 
— are  never  tired  of  extolling  and  employing  this  new  agency, 
the  defenders  of  various  religions  might  do  worse  than  boldly 
follow  their  example.  Dr.  Hastings  is  undoubtedly  right, 
and  the  hint  thus  thrown  out  ought  not  to  be  forgotten. 


DIE  ENTWICKLUNG  DES  CHRISTENTUMS  ZUR 
UNIVERSAL-RELIGION,  von  Karl  Beth,  Professor 
der  Theologie  an  der  Universitat  Wien.  Leipzig : 
Quelle  und  Meyer,  1913.     Pp.  viii.,  337.     M.  5.50. 

Professor  Beth  has  supplied  his  numerous  readers  with  an 
aggressive  and  masterful  book.  It  lacks  nothing  in  the  way 
of  combativeness  and  confidence.  It  is  at  the  same  time 
copious  in  learning,  sympathetic  in  spirit,  and  fortified  in 

^  Cf.  James  Hastings  in  The  Expository  TimeSy  vol.  xxv,  p.  51  :    vide 
infrUf  pp.  477-8. 


374  APOLOGETIC  TREATISES 

its  conclusions  by  an  appeal  to  a  great  array  of  facts  accumu- 
lated in  the  interest  of  its  thesis. 

Will  Christianity  indeed  become,  eventually,  the  religion 
of  all  mankind  ?  It  will  not  indeed  become  the  deliberately 
professed  faith  of  literally  every  individual,  but  is  it  destined 
to  become  the  faith  of  the  great  mass  of  believers  in  every 
quarter  of  the  globe  ?  This  question,  which  is  here  answered 
in  the  affirmative,  is  an  old  one.  Many  years  ago,  the  same 
inquiry  was  examined  at  great  length  in  Dr.  Amnion's 
well-known  work.^  The  author  of  that  treatise  likewise 
answered  the  query  in  the  affirmative  ;  he  expressed  his 
unalterable  conviction  that,  if  Christianity  would  only  show 
more  consideration  for  the  sensibilities  and  prejudices  of 
those  who  were  adherents  of  its  rivals,  and  would  exhibit 
more  flexibility  in  adapting  itself  to  their  needs  and  local 
ideals,  the  end  in  view  would  ultimately  be  accomplished. 
It  should  be  added,  however,  that  this  consummation  was 
not  looked  for — seeing  that  it  could  not  reasonably  be 
anticipated — until  a  still  very  remote  period. 

Dr.  Beth's  name  may  not  be  widely  known  in  Europe  as 
yet,  for  he  is  only  forty  years  of  age  ;  but  his  new  message 
is  likely  to  make  its  way  gradually  throughout  the  greater 
part  of  Christendom.  It  rings  with  a  welcome  and  reassuring 
note.  The  speaker  reveals  supreme  confidence  in  the 
capabilities  of  the  Christian  faith.  As  a  University  lecturer 
on  Systematic  Theology  and  Symbolics,  Dr.  Beth  has  an 
intimate  acquaintance  with  the  doctrinal  peculiarities  of  the 
numerous  branches  and  divisions  of  the  Christian  Church. 
He  knows  also  the  East  ;  he  has  scrutinized  it  closely  with 
open  eyes,  and  a  constantly  studious  purpose,  whenever  the 
opportunity  has  presented  itself.  Moreover,  he  is  one  of 
those  who,  when  the  challenge  was  thrown  down,  promptly 
and  successfully  entered  the  lists  against  Professor  Drews.^ 

^  Christoph  Friedrich  von  Ammon,  Die  Fortbildung  des  Christenthums 
zur  Weltreligion.  3  vols.  Leipzig,  1833-1835.  [2nd  edition,  4  vols., 
Leipzig,  183G-1840.] 

'^  Cf.  Hat  Jesus  geleht  ?  Kritik  der  Drews' schen  Christusmythe.  Berlin, 
1910. 


BETH,  CJiristentum  als  die  Universal-Religion  375 

He  has  written  many  books.^  In  his  present  volume,  he 
lays  special  stress  upon  the  possession  by  Christianity  of 
a  genius  for  '  development  ',  by  means  of  which  it  has  been 
enabled  to  meet  and  satisfy  the  demands  which  have  suc- 
cessively confronted  it.  There  is  no  race  nor  land  nor  age 
nor  zone  that  seems  alien  to  Christianity ;  on  the  contrary, 
it  can  with  equal  ease  make  itself  at  home  amid  any  given 
surroundings.  In  this  respect,  in  comparison  with  every 
other  religion,  it  easily  takes  the  palm.  It  thus  appears  to  be 
destined  to  prove  ultimately  the  heir  of  all  the  ages,  the 
spiritual  ruler  of  the  entire  religious  world.  '  Das  Christen- 
tum  hat  eine  lebendige  Zukunft  vor  sich  und  mit  ihr  die 
Moglichkeit,  sich  zur  Universalreligion  zu  entwickeln. 
Diese  Entwicklung  darf  zu  seinem  Wesen  gerechnet  werden. 
Schon  in  seinen  Anfangen  sind  die  Grundziige  vorhanden, 
mit  denen  es  auf  eben  die  Entwicklungslinie  gestellt  wird,  die 
zur  Ausbildung  der  universalen  Eeligion  fiihren  muss.'  ^ 

The  five  chapters  into  which  the  work  is  subdivided  are 
entitled,  respectively,  Die  Entwicklungsfahigkeit  des  Chris- 
tentums,  Entwicklung  und  Entfaltung  (Epigenesis  und 
Evolution),  Die  Keimgestalt  des  Christentums,  Die  Entwick- 
lung der  Kultur-  und  Universalreligion,  and  Das  universale 
Christentum  als  Offenbarungs-  und  Erlosungsrehgion.  The 
last  chapter,  which  expounds  the  significance  of  Christianity 
as  a  religion  of  revelation  and  redemption,  will  quicken  the 
pulse  and  brighten  the  outlook  of  many  who  are  labour- 
ing hard  to  promote  that  faith's  more  rapid  advancement.. 
Students  of  Comparative  EeHgion  may  feel  that  the  argument 
is  sometimes  a  little  one-sided,  and  that  the  writer  tends  occa- 
sionally to  be  carried  away  by  his  theme.  Keligions  other  than 
Christianity  seem  to  be  relegated  to  an  unduly  subordinate 
place.  Eepresentatives  of  the  Christian  faith,  on  the  other 
hand,  have  good  reason  to  feel  grateful  to  a  champion  who 
is  at  once  shrewd,  daring  and  competent. 

^  One  may  mention,  in  particular.  Das  Wesen  des  Christentums  und  die 
moderiiehistorische  Denkweise.  Leipzig,  1904;  and  Der  Entwicklungsgedajike 
und  das  Christentum.   Berlin,  1909.  '  Cf.  p.  v. 


376  APOLOGETIC  TREATISES 

COMPARATIVE  RELIGION,  by  Frank  Byron  Jevons, 
Professor  of  Philosophy  in  the  University  of  Durham. 
(The  Cambridge  Manuals  of  Science  and  Literature.) 
Cambridge  :  The  University  Press,  1913.  Pp.  vi.,  154. 
Is. 

No  misapprehension  is  more  common,  or  more  mischiev- 
ous, than  that  which  confounds  Apologetics  with  Compara- 
tive Religion.^  This  mistake,  as  it  was  pointed  out  at  the 
time,2  is  one  into  which  Professor  Jevons  fell  some  years  ago.^ 
Comparative  Religion,  rightly  understood,  is  a  pure  science ; 
Apologetics,  on  the  other  hand,  is — in  one  of  its  branches — 
an  application  of  that  science.  In  the  latter  case,  the  com- 
parisons which  are  instituted  depend  less  upon  the  available 
facts  than  upon  the  personality  of  the  comparativist,^ — his 
temper,  his  insight,  his  motive,  his  adroitness,  and  a  score 
of  additional  adventitious  factors.  Herein  lies  the  explana- 
tion of  the  very  different  conclusions  which  Mohammedans, 
Buddhists,  Christians,  etc.,  draw  from  similar  or  identical 
premisses.  It  is  for  this  reason,  further,  that  many  a  book 
which  bears  the  name  and  claims  the  prerogatives  of  Com- 
parative Religion  is  in  reality  something  quite  otherwise."* 
The  hands  are  the  hands  of  Esau,  but  '  the  voice  is  Jacob's 
voice  '  ! 

The  volume  under  review  is  an  excellent  case  in  point. 
Although  it  has  been  entitled  '  Comparative  Religion  ',  it 
belongs  really  to  quite  another  department  of  study.  Strictly 
speaking,  it  may  be  said  to  represent  two  other  departments 
of  study.  On  the  one  hand,  it  is  a  thesis  in  Apologetics. 
In  so  far  as  it  deals  with  religion,  it  is  in  effect  an  apologia 
for  Christianity  ;  it  is  constructed  very  much  upon  the  lines 
of  the  author's  earher  work,  already  alluded  to.  The  writer 
shows  himself  to   be  well-informed  ;    he  supplies   a  very 

^  Vide  supra,  pp.  369  f.,  and  infra,  pp.  512  f. 

'^  Cf.  Jordan,  Comparative  Religion:  A  Survey  oj  its  Recent  Literature, 
1906-1909,  pp.  15-18.     Edinburgh,  1910. 

'  Cf.  Frank  B.  Jevons,  An  Introduction  to  the  Study  of  Comparative 
Religion.     New  York,  1908.  *   Vide  supra,  p.  xxvii. 


JEVONS,  Comparative  Religion  377 

interesting  synopsis  of  relevant  data  ;  he  is  never  consciously 
unfair  ;  yet  he  is  extremely  and  persistently  one-sided  in 
his  comparison  of  the  faiths  of  mankind.  On  the  other  hand, 
Dr.  Jevons  seems  to  find  it  impossible  to  regard  and  classify 
his  material  from  any  standpoint  save  that  of  Anthropology. 
So  much  so  is  this  the  case  that  Comparative  Eeligion  some- 
times seems  to  be  merely  a  side-issue.  It  flits  to  and  fro, — 
ever  present,  yet  seldom  made  available  as  a  concrete  and 
tangible  possession.  It  is  nowhere  explicitly  defined  :  and, 
when  the  reader  closes  the  book,  he  will  still  remain  un- 
certain as  to  the  boundaries  of  the  subject  discussed. 

The  very  structure  of  this  volume  is  one  of  the  causes  of 
its  failure.  The  first  four  chapters  are  entitled,  respectively. 
Sacrifice,  Magic,  Ancestor  Worship,  and  The  Future  Life. 
Then  follow  chapters  on  Zoroastrianism,  Buddhism,  and 
Monotheism, — the  latter  section  covering  Judaism,  Chris- 
tianity, and  Mohammedanism.  We  seem  to  wander — or 
at  least  to  be  led  with  a  somewhat  indefinite  purpose — 
through  three  successive  domains,  viz.  Anthropology, 
Comparative  Theology,  and  the  History  of  Keligions.  Each 
of  these  departments  may  be  likened  to  successive  '  Outer 
Courts  '  annexed  to  a  great  Palace.  Each  is  (within  its  limits) 
complete  in  itself,  being  w^holly  distinct  from  each  of  its  neigh- 
bours. As  we  pass  through  each  in  turn,  the  slender  thread 
of  multifarious  comparisons  prevents  us  from  losing  our  way ; 
but  we  never  gain  admission  to  the  great  '  Audience  Cham- 
ber '  of  Comparative  Eeligion,  which,  even  at  the  end  of  the 
book,  lies  still  a  long  distance  in  advance  of  us. 

Dr.  Jevons  sets  out  with  the  conviction  that  Christianity 
stands  pre-eminent  among  the  great  faiths  of  the  w^orld. 
One  can  quite  understand  Dr.  Speer's  adoption  of  this 
attitude.^  '  Christianity  ',  he  declares,  *  should  perceive, 
and  unswervingly  hold  to,  the  truth  of  its  own  absolute 
uniqueness  '.^  Or  again  :  '  We  beheve  in  the  triumphant 
conquest  of   [by  ?]    Christianity,   and   the  sovereignty  of 

^  Cf.  Robert  E.  Speer,  Christianity  and  the  Nations.     New  York,  1910. 
«  Cf.  ibid.,  p.  312. 


378  APOLOGETIC  TREATISES 

Christ's  name  over  every  name'.^  Once  more  :  '  The  mis- 
sionary enterprise  does  not  pretend  to  say  that  it  has 
approached  the  subject  with  an  empty  mind, — with  no 
preconceptions  '.^  This  is  invariably  the  note  of  Propagandic 
Theology  ;  and  that  fact  it  frankly  sets  in  the  foreground. 
But  for  a  serious  expositor  of  Comparative  Eeligion  to 
attempt  to  play  this  role  is  a  veritable  anachronism,  and  one 
which  cannot  fail  to  grate  very  unpleasantly  upon  the  sensi- 
bilities of  every  fair-minded  reader.  Moreover,  this  attitude 
almost  inevitably  blinds  an  interpreter  to  the  significance 
of  facts  v.'hich  run  counter  to  his  theory.  It  will  hardly  be 
denied  that  a  Jewish  purchaser  of  this  book  will  be  extremely 
disappointed  with — if  not  indeed  consciously  repelled  by — 
Dr.  Jevons's  account  of  Judaism.  In  fact,  Jews  are  certain 
utterly  to  repudiate  that  account.  So  with  the  Mohamme- 
dan, when  he  surveys  the  portrayal  of  his  religion.  So  with 
the  Buddhist,  when  he  reads  the  account  given  of  Buddhism. 
These  sketches  are  made  by  one  who — in  so  far  as  sym- 
pathetic insight  is  concerned — views  the  landscape  from 
a  distance,  and  cannot  free  himself  from  the  thrall  of  his 
own  very  different  religious  environment.  What  Compara- 
tive Eeligion  demands  is  a  clear  and  objective  summary  of 
all  available  and  verifiable  data,^ — not  the  marshalling  of 
data  selected  with  the  view  of  their  meeting  effectively 
the  requirements  of  an  a  priori  theory.  In  his  brief  ex- 
position. Dr.  Jevons  as  a  matter  of  fact  passes  entirely 
beyond  the  frontiers  of  Comparative  Eeligion,  and  adopts 
(consciously  or  unconsciously)  the  tactics  of  a  thorough- 
going propagandist. 

Another  defect  of  this  volume,  very  noticeable  in  a  book 
offered  to  the  public  as  a  scientific  Manual,  is  its  proneness 
to  sheer  speculation.  '  We  may  reasonably  conjecture  '  ^ 
is  a  phrase  which  the  writer  is  constantly  employing.  At 
other  times,  it  takes  the  variant  form  :  '  We  may  not  un- 
reasonably   conjecture'.^     Or  it  runs:   'The  presumption 

^  Cf.  Christianity  and  the  Nations,  p.  309.  *  Cf.  ibid.,  p.  241. 

=»  Vide  infra,  pp.  513  and  518.  *  Cf,  p.  95.  '  Cf.  p.  99. 


JEVONS,  Comparative  Relirjioyi  379 

afforded  by  the  comparative  method  is  .  .  .'  ^  Professor 
Jevons,  in  truth,  is  much  more  given  to  the  adventurous 
drawing  of  inferences  than  to  a  cahii  comparison  of  the  data 
with  which  research  students  have  abundantly  suppKed  him. 
Overlooking  the  fact  that  a  scientist  must  view  all  questions 
dispassionately,  quite  uninfluenced  by  his  personal  pre- 
possessions, this  writer  frequently  reminds  us  of  the  pro- 
cedure of  the  average  religious  enthusiast,  while  he  exhibits 
simultaneously  the  nimble  mental  activity  of  the  typical 
anthropologist.  Dr.  Tisdall — whose  general  '  apologetic  ' 
attitude  accords  closely  with  that  of  Dr.  Jevons  ^ — says  of 
Professor  Frazer's  great  work  ^  that  '  his  strongest  proofs 
are  "  perhaps  ",  "in  the  absence  of  positive  information, 
we  may  conjecture  ",  etc.  etc.'.*  Such  an  attitude  may 
be  permissible,  and  even  imperative  meanwhile,  under 
the  conditions  which  still  seriously  impede  the  progress 
of  Anthropology  ;  it  may  be  permissible  even  in  Com- 
parative Eeligion,  loosely  so  called  ;  but  it  is  certainly  not 
permissible  within  the  domain  of  Comparative  Eeligion 
Proper.^ 

This  Manual  is  faulty,  yet  further,  in  its  failure  to  supply 
references  to  the  authorities  which  it  cites. ^  A  primer,  to  be 
sure,  must  be  chary  of  footnotes,  and  it  is  not  forgotten  that 
a  brief  Bibliography  has  been  supplied  at  the  end  of  the 
book."^  Nevertheless  the  authorities  alluded  to  ought  cer- 
tainly to  have  been  specifically  named.  The  authorship  of 
a  quotation  has  naturally  not  a  little  to  do,  among  students, 
with  determining  the  exact  value  to  be  attached  to  the 
opinions  to  which  attention  has  expressly  been  drawn. 

Eegarded    as   a   popular    handbook.   Professor   Jevons's 

1  Cf.  p.  59. 

2  Cf.  William  St,  Clair  Tisdall,  Comparative  Religion.  London,  1909  :  vide 
Jordan,  Comparative  Eeligion  :  A  Survey  of  its  Recent  Literature,  1906-1909, 
pp.  40-2 ;   Christianity  and  Other  Faiths  :   vide  infra,  pp.  394  f . ;  etc. 

2  Cf.  James  G.  Frazer,  The  Golden  Bough  :  vide  supra,  pp.  12  f. 

*  Cf.  Christianity  and  other  Faiths,  p.  33. 

^  Vide  infra,  pp.  507  f. 

'  Cf.  pp.  31,  39,  etc.  '  Cf.  pp.  145-6. 


380  APOLOGETIC  TREATISES 

exposition  of  Comparative  Eeligion  will  fill  its  niche  very- 
well  ;  for  it  possesses  many  excellent  qualities.  Viewed  as 
a  scientific  interpretation  of  its  subject, it  must  be  pronounced 
disappointing.  It  represents  a  transitional  stage  of  pro- 
gress, now  happily  for  the  most  part  outgrown. 


SOME  ALTERNATIVES  TO  JESUS  CHRIST.  A  Com- 
PAEATiVE  Study  of  Faiths  in  Divine  Incarnation, 
by  John  Leslie  Johnston,  Fellow  of  Magdalen  College, 
Oxford.  (The  Layman's  Library.)  London :  Long- 
mans, Green  and  Company,  1914.  Pp.  xvi.,  215. 
2s.  6d. 

This  attractive  and  useful  volume  is  somewhat  difficult  to 
classify.  The  purpose  of  the  '  Library  '  to  w^hich  it  belongs 
plainly  suggests  that  it  should  be  placed  under  Apologetics. 
That  purpose  is  thus  explained  :  '  An  endeavour  faithfully 
to  represent  the  essentials  of  the  Christian  Faith  in  the  spirit 
of  a  large  and  firm  churchmanship.  .  .  .  But,  while  taking 
full  account  of  the  results  of  modern  criticism,  the  volumes 
are  in  the  main  an  attempt  to  build  up  a  constructive  reli- 
gious ideal '.  The  book  might  however,  with  equal  fitness, 
be  dealt  with  under  Comparative  Religion,  where — within 
the  category  of  Comparative  Theology — it  would  fall  to  be 
discussed  in  connexion  with  Divine  Incarnations. 

The  note  of  this  book,  as  exhibited  equally  in  the  other 
members  of  the  Layman's  Library  series,  is  its  admittedly 
popular  appeal.  It  consists  of  twelve  chapters,  an  admirable 
'  Analysis  '  of  whose  contents  is  prefixed, — although  it  must 
be  said  that  the  absence  of  an  Index  is  scarcely  atoned  for 
by  the  substitution  of  this  preliminary  help.  The  substance 
of  the  volume  was  originally  utilized  in  the  form  of  lectures, 
delivered  under  the  auspices  of  the  Faculty  of  Theology  at 
Oxford.  The  audience  was  made  up  of  beginners  in  Com- 
parative Religion  :  accordingly,  beliefs  touching  a  divine 
Incarnation — as  held  by  Christianity  on  the  one  hand,  and 


JOHNSTON,  Alternatives  to  Jesus  Christ  381 

by  Buddhism,  Hinduism,  Babi-Behaism,  Hellenism,  etc.,  on 
the  other — had  formally  to  be  explained  and  not  simply 
taken  for  granted.  In  this  undertaking,  the  author  has 
shown  skill  and  discernment.  He  '  makes  no  pretence  to 
expert  knowledge  in  most  of  the  vast  field  '  ^  on  which  his 
exposition  touches,  but  he  offers  '  a  tenable  view  of  each 
point,  based  on  a  personal  estimate  of  authoritative 
opinions  '.^  He  knows  his  material  well,  and  guides  one 
unerringly  to  the  sources. 

The  facts  relevant  to  the  discussion,  as  regards  the  non- 
Christian  religions  just  named,  are  carefully  and  succinctly 
stated.  As  the  writer  himself  foresees,  his  interpretation  is 
likely  to  be  challenged  in  certain  particulars  ;  but,  in  the 
main,  his  conclusions  will  not  be  shaken.  His  criticisms 
are  acute  and  to  the  point.  Chapter  x,  devoted  to  '  The 
Value  of  Non-Christian  Beliefs  ',  is  sympathetic,  even  where 
the  value  in  question  is  occasionally  much  too  slightly 
esteemed.  Chapters  xi  and  xii  contain  a  competent  sum- 
ming up  of  the  outstanding  features  and  excellencies  of 
Christianity — in  particular  the  historicity  of  Jesus,  His 
veritable  appearance,  and  His  actual  life  and  death  among 
men — as  set  over  against  the  faiths  with  which  it  is  carefullv 
compared.  It  is  at  this  point  that  the  admittedly  apologetic 
character  of  the  book  stands  clearly  revealed. 

The  aim  of  this  volume,  its  necessary  brevity,  and  the 
restriction  of  the  discussion  to  practically  a  single  great 
doctrine,  have  robbed  it  of  that  '  circumambience  '  which 
students  of  Comparative  Keligion  would  have  welcomed. 
Yet,  within  its  limits,  it  presents  a  truly  admirable  survey 
of  a  conception  fundamental  to  all  advanced  religious 
thinking.  On  the  other  hand,  it  fairly  recognizes  the  issues 
that  Comparative  Keligion  is  raising.  It  is  written,  indeed, 
with  the  express  purpose — as  regards  at  least  one  central 
belief — of  meeting  and  composing  those  issues.^  To  this 
end,  the  writer  wisely  employs  the  comparative  method. 
'  It  will  be  my  object  to  try  in  each  case  to  get  as  complete 
»  Cf.  p.  vi.  *  Cf.  pp.  6  f. 


382  APOLOGETIC  TREATISES 

a  summation  as  possible  of  the  imier  characteristics,  the 
essential  life-principles  of  each  religion,  as  it  is  related  to  the 
Incarnate  in  whom  it  believes.  And  I  shall  then  make  some 
attempt  by  comparison  to  estimate  how  far  the  claim  of 
Christianity  to  embody  the  Divine  life  uniquely  can  be 
justified.'  ^ 

DIE  AUSSERCHEISTLICHEN  RELIGIONEN  UND  DIE 
EELIGION  JESU  CHEISTI,  von  Maria  Constantia 
von  Malapert-Neufville.  Leipzig :  Andreas  Deichert, 
1914.     Pp.  v.,  188.     M.  3. 

This  little  book  is  in  many  ways  attractive,  both  in  form 
and  contents.  Its  spirit  is  earnest,  straightforward,  and 
persuasive.  The  writer  has  evidently  been  very  seriously 
perturbed  by  the  spiritual  restlessness,  the  religious  radical- 
ism, and  kindred  developing  tendencies  of  the  present  time. 
Feeling  impelled  to  do  what  in  her  lies  to  help  to  remedy  this 
distressing  state  of  matters,  she  has  been  led  to  pen  these 
arresting  and  revealing  pages. 

The  volume  is  divided  into  three  sections.  Part  I  is 
entitled  '  Die  Vorbereitungen  des  Heils  in  Israel ',  and 
attempts  to  show  in  what  way  and  measure  the  Eeligion  of 
Israel  was  a  preparation  for  Christianity.  The  argument, 
however,  is  poorly  framed  ;  at  many  points  it  is  historically 
defective  ;  while  the  account  of  '  Der  Islam,  die  mohamme- 
danische  Eeligion  ',2  appended  to  this  section,  is  extremely 
slight.  It  is  indeed  singularly  inadequate,  if  offered  as 
a  fair  presentation  of  the  Mohammedan  faith. 

Part  II,  which  constitutes  the  major  portion  of  the  book, 
will  appeal  especially  to  students  of  Comparative  Eeligion.  It 
selects  for  discussion  '  Die  Gottesoffenbarung  in  der  Heiden- 
welt '.  Having  provided  an  outline-survey  of  the  religions 
of  Babylon,  Egypt,  Persia,  India,  China,  Greece,  and  Eome, 
the  author  concedes  that  in  all  of  these  faiths  one  can  trace 
evidences  of  the  existence  of  a  Divine  watchfulness  and  of 

'  Cf.  p.  13.  «  Cf.  pp.  30-9. 


MALAPERT-NEUFVILLE,  Ausserchristliche  Religionen   383 

a  Divine  revelation.  Yet  even  the  very  best  of  these  faiths 
is  held  to  have  been  merely  preparatory  to  something  fuller 
and  higher, — viz.  the  direct  self-disclosure  of  God  in  the 
person  of  Jesus  Christ. 

Part  III  is  allotted  to  '  Das  Christentum  '.  Here  the 
writer  gives  her  pen  full  rein.  Her  devotion  to  '  Christus 
der  Gottgesandte  ',  and  the  peace  of  spirit  which  she  believes 
she  has  obtained  through  Him,  lead  her  to  press  the  legiti- 
macy and  supremacy  of  His  claims  upon  the  allegiance  of 
the  whole  world.  The  tone  of  this  portion  of  the  volume  is 
rather  hortatory  than  convincing.  The  book,  throughout, 
is  suited  chiefly  for  popular  and  devotional  use.  It  will 
serve  a  useful  end — an  end  with  which  the  author  must 
be  satisfied — if  it  contribute  towards  strengthening  the  re- 
ligious opinions  of  those  Vv^ho  are  Christians  already.  It  is 
scarcely  fitted  to  influence  seriously  the  religious  thinking  of 
others. 


THE  CULTS  AND  CHEISTIANITY,  by  Cyril  Charhe 
Martindale,  S.J.  London :  The  Catholic  Truth  Society, 
1911.     Pp.  72.     M. 

This  booklet,  with  its  two  Appendices,  has  since  been 
added  to  the  last  volume  of  a  work  to  which  reference  has 
already  been  made.^  Its  editor  has  more  recently  written 
a  series  of  suggestive  sketches  dealing  with  the  impact  of 
Christianity  upon  the  restless  and  despairing  non-Christian 
world  of  the  first  and  second  centuries.  Vivid  imagination, 
and  accurate  knowledge  of  the  spirit  of  a  sorely  perplexed 
age,  are  there  found  happily  interblended.^ 

Mr.  Martindale  is  an  enthusiastic  advocate  of  the  applica- 
tion of  the  comparative  method  to  the  study  of  religion.^ 

^  Cf.  Lectures  on  the  History  of  Religions  :   vide  supra,  pp.  186  f. 

»  Cf.  In  God's  Nursery.     London,  1913. 

'  Vide  supra,  pp.  332  f.  C/.  an  article  by  this  author,  '  A  Note  on  Com- 
parative Religion ',  in  The  Dublin  Review,  pp.  270-84.  London,  October, 
1910. 


384  APOLOGETIC  TREATISES 

As  editor  of  Lectures  on  the  History  of  Beligions,  he  takes 
occasion,  in  this  closing  paper  on  The  Cults  and  Christianity, 
to  emphasize  '  some  considerations  which  will  help  the 
readers  of  these  lectures  to  compare  or  contrast  the  facts  he 
has  gathered,  to  classify  them,  and  even  to  draw  from  them 
some  wide  and  safe  conclusions  '.^ 

In  what  Mr.  Martindale  affirms  concerning  the  right  of 
Eoman  Catholics  to  cultivate  Comparative  Eeligion — not- 
withstanding the  fact  that  some  who  prosecute  this  study 
have  '  come  to  attach  no  absolute  or  transcendent  value 
or  truth  to  any  one  religion,  but  take  up  a  detached 
attitude  towards  each  and  all,  including  Christianity  '  2 — 
one  can  entirely  concur.  No  body  of  believers.  Christian  or 
non-Christian,  can  afford  to-day  to  ignore,  or  minimize,  the 
manifest  teaching  of  this  wondrously  interpretive  new 
science.  But  when  the  writer  goes  on  to  say  that  Catholics 
are  not  free  to  draw  absolute  conclusions ;  that  '  certainly 
there  are  some  theories  which  run  directly  counter  to  the 
Church's  doctrine,  and  that  these  the  Catholic  cannot  hold 
and  will  not  frame'  ;^  that  '  he  will  face  facts,  and  deal  with 
them,  [only]  upon  the  principles  which  govern  his  mental 
and  moral  life  already ' ;  ^  etc.,  he  scarcely  carries  his 
readers   along  with   him,^ — even   though   he   subjoins   the 

^  Cf.  p.  8.  2  cf.  p.  7. 

'  Cf.  p.  10.  As  a  well-known  abbe  has  phrased  it :  '  Nous  faisons 
marcher  de  pair  le  serieux  de  I'information  scientifique  avec  la  docilite  aux 
directions  de  I'Eglise.'  When  the  editors  of  The  Catholic  Encyclopedia  {vide 
infra,  pp.  437  f.)  received  from  His  Holiness,  the  late  Pope  Pius  X,  an 
award  of  the  Decoration  known  as  '  Pro  Ecclesia  et  Pontifice  ',  they  hastened 
to  record  their  gratitude  in  a  statement  which  declared  that  the  foregoing 
motto  '  happily  expressed  the  original  design  of  the  publication,  and  the 
spirit '  in  which  its  authors  had  prosecuted  their  task. 

*  Cf.  p.  12. 

®  Cf.  Herman  Schell,  The  New  Ideals  in  the  Gospel.  London,  1913. 
(A  translation  of  Christus.  Das  Evangelium  und  seine  weltgeschichtliche 
Bedeutung.  Mainz,  1906.)  Evidences  of  this  author's  handicap  leave  a 
similarly  unfavourable  impression  on  the  average  reader's  mind.  The 
scholarship  of  most  Jesuit  investigators  seems  unable,  moreover,  to  rise 
superior  to  the  suspicion  that  researchers  other  than  Roman  Catholics  must 
be  '  libres-penseurs '  :  cf.  numerous  remarks  by  Leonce  de  Grandmaison, 
S.J.,  in  Etudes,  Recherches  de  science  religieuse  {vide  infra,  p.  487),  Semaine 


MARTINDALE,  The  Cults  and  Christianity  385 

consideration  that  the  Cathohc  scholar  need  not  regret  this 
limitation,  seeing  that  '  he  is  thereby  being  saved  a  deal  of 
time  spent  in  buttressing  a  system  which  was  bound  to  fall, 
while  he  could  have  been  doing  solid  and  lasting  work  '.^ 
The  citation  of  certain  findings  of  the  Vatican  Council  seems 
particularly  mat  ct  propos.^  Any  man  who  enters  upon  this 
study,  whether  Catholic  or  non-Catholic,  '  confident  that  the 
transcendent  beauty  of  his  own  religion  will  but  shine  out 
the  better '  ^  as  the  result  of  comparing  it  with  any  other 
faith,  has  already  forestalled  the  issue.  The  details  of  the 
procedure  he  may  follow  do  not  really  matter. 

The  substance  of  the  latter  part  of  this  essay  is  written 
with  evident  sincerity,  and  is  backed  by  wide  and  varied 
learning.  Yet,  in  spite  of  the  author's  heroic  endeavour  to 
counteract  a  possibly  unfavourable  impression,  one  cannot 
escape  the  thought  that  an  atmosphere  of  special  pleading 
mars  the  effect  of  his  entire  presentation  of  the  subject. 
To  place  all  religions  save  Christianity  in  one  group,  and 
to  aver  that  the  religion  of  Jesus  is  the  answer  made  to  the 
world's  cry  for  a  supernatural  revelation,  is  very  seriously 
to  misinterpret  the  function  and  significance  of  those  faiths 
by  which  Christianity  was  preceded,  and  by  which  it  may 
yet  be  followed.  It  is  quite  true  that  no  student  of  religions 
can  '  possibly  neglect '  ^  Christianity  to-day,  whether  he 
be.  friendly  to  it  or  the  reverse.  Students  of  Compara- 
tive Religion,  in  particular,  must  accord  to  it  the  amplest 

d' ethnologie  religieuse,  vol.  i,  pp.  156  f.  {vide  infra,  pp.  422  f.),  etc.  etc. 
They  view  with  special  repugnance  the  general  acceptance  to-day  of  the 
doctrine  of  evolution,  seeing  that  that  theory  must  needs  be  taken  into 
account  when  one  attempts  seriously  to  estimate  and  appraise  the  unfolding 
cycles  of  a  developing  religious  system.  It  is  certainly  evidence  of  short- 
sightedness that  certain  Protestant  teachers  practically  ignore  the  contribu- 
tions which  Catholics  have  made  to  recent  advances  in  this  field ;  but,  on 
the  other  hand,  Professor  Moffatt  is  fully  justified  in  saying  that  the  perusal 
of  some  duly  authorized  Catholic  works  of  this  type  '  is  like  going  back  to 
the  days  of  wooden  ships  from  an  age  of  ironclads  and  submarines.  .  .  . 
This  book  is  evidently  intended  for  the  use  of  Roman  Catholic  students. 
...  In  method  and  aim  alike,  it  is  curiously  out  of  touch  with  vital 
issues.'  {The  Hibhert  Journal,  vol.  xiii,  p.  425  :  vide  infra,  pp.  478-9.) 
1  Of.  p.  10.  ^  Cf.  p.  34.  ^  Cf.  p.  15.  "  Cf.  p.  37. 

C  C 


386  APOLOGETIC  TREATISES 

consideration  and  examination.  But  although  Mr.  Martin- 
dale  disclaims  any  wish  or  mandate  to  assume  the  role  of  an 
apologist/  he  proceeds  at  once  to  undertake  it.  The  '  pro- 
fessed apologist  \^  to  whom  he  incidentally  alludes  on  a 
subsequent  page,  would  find — were  he  to  appear  upon  the 
scene — that  Mr.  Martindale  had  left  practically  nothing  for 
him  to  do. 

RELIGIONS  AND  RELIGION.  A  Study  of  the  Science 
OF  Religion,  Pure  and  Applied,  by  James  Hope 
Moulton,  Professor  of  Hellenistic  Greek  and  Indo- 
European  Philology  in  Manchester  University.  (The 
Fernley  Lecture,  1913.)  London  :  Charles  H.  Kelly, 
1913.     Pp.  XX.,  212.     3s.  6^. 

Dr.  Moulton  has  won  for  himself  a  very  enviable  place  in 
the  w^orld  of  modern  scholarship.  His  equipment  is  so 
ample,  his  temper  so  imperturbable,  and  his  judgement  so 
evenly  poised,  that  many  to-day  accept  his  leadership  abso- 
lutely without  question.  Even  when  their  own  opinion  has 
strongly  tended  to  lead  them  in  an  opposite  direction,  they 
have  often  been  found  not  unwilling  to  surrender  a  personal 
preference  in  favour  of  reasons  which  commend  themselves 
to  this  alert  and  discriminative  student.  . 

The  current  Fernley  Lecture,^  the  forty-third  in  an  excel- 
lent series,  is  divided  into  four  chapters.  The  first  and 
fourth,  dealing  respectively  with  '  A  Century  and  its  Lessons  ' 
and  '  The  Christ  that  is  to  be  ',  are  of  secondary  importance 
for  the  purposes  of  the  present  review  ;  nevertheless,  they  are 
full  of  keen  analysis,  and  arrest  attention  by  the  force  of  their 
vivid  yet  restrained  imagination.  It  is  especially  in  Chap- 
ter ii  ('  Comparative  Religion  and  Christian  Origins  ')  and 
in  Chapter  iii  ('  Christianity  and  other  Religions  ')  that  the 
chief  relevant  significance  of  this  volume  is  to  be  found. 

Some  readers  of  this  book  have  publicly  declared  that  it 
contains  one  of  the  very  best  expositions  of  Comparative 

^  Cj.  p.  38.  »  Cf.  p.  65.  »   Vide  supra,  last  footnote,  p.  364. 


MOULTON,  Religions  and  Religion  387 

Keligion  hitherto  pubKshed.  The  facts  of  the  case  scarcely 
sustain  this  statement.  It  would  be  much  more  fair  to  say 
that  the  volume  presents  one  of  the  best  available  apologies 
for  the  Christian  religion.  Such  was  not  the  sole  purpose  of 
the  book,  as  all  who  read  it  can  very  easily  see  ;  neverthe- 
less, this  characterization  is  fully  warranted  by  a  perusal 
of  its  contents.  It  might  quite  fitly  have  been  entitled  '  The 
Keligions  of  the  World  and  the  Christian  Eeligion  '.  It 
must  be  said,  moreover,  that  the  treatment  accorded  to  the 
topics  dealt  with  in  Chapters  ii  and  iii  is  slight  rather  than 
exhaustive.  The  conditions  under  which  the  task  was 
undertaken  rendered  this  result  inevitable.  The  purchaser 
of  the  book  is  indeed  deliberately  forewarned  of  this  fact  by 
the  remark  :  '  The  absorbing  demands  of  my  work  upon  the 
Hibbert  Lectures  ^ — from  which  I  have  to  snatch  a  few 
weeks'  interval  to  write  currente  calamo  upon  the  great 
theme  of  this  little  book — will  help  to  account  for  defects 
that  I  can  see  in  advance,  at  least  as  clearly  as  any  reader  '.^ 
The  spirit  of  the  book,  still  further,  is  foreshadowed  (1)  in 
its  formal  dedication  to  the  memory  of  four  missionaries, 
relatives  or  friends  of  the  author,  and  (2)  in  its  being  written 
as  a  fitting  adjunct  to  and  memorial  of  the  centenary  attained 
in  1913  by  the  Wesley  an  Missionary  Society.  Though  never 
engaged  personally  in  the  work  of  world  evangelization, 
Professor  Moulton  regards  that  undertaking  with  '  sympathy 
and  enthusiasm  ',^  a  fact  which  is  continually  in  evidence  in 
these  pages.  He  adds  also  these  interpretive  words  :  '  I 
turn  now  to  a  duty  in  which  impartiality,  as  pure  science 
understands  it,  can  have  no  place.  ...  I  shall  make  no 
pretence  of  concealing  my  conviction  that  there  is  but  one 
perfect  religion.  ...  If  a  cold  impartiality  ...  is  to  be  the 
attitude  of  the  Comparative  Science  of  Keligion,  I  have  no 
use  for  it.  .  .  .  The  writer  is  convinced  that,  in  his  own 
faith,  he  holds  the  key  to  the  world's  spiritual  history.'  * 
Such  statements  as  the  foregoing,  while  admirable  in  their 

^  Cf.  Early  Zoroastrianism  :   vide  supra,  pp.  275  f. 

*  Cf.  p.  viii.  *  Cf.  p.  vii.  *  Cf.  pp.  viii.,  ix.  and  x. 

CC2 


388  APOLOGETIC  TREATISES 

honest  outspokenness,  are  not  reassuring  when  they  come 
to  us  from  an  expositor  of  Comparative  Kehgion.  If  these 
conclusions  are  convictions,  then  the  science  of  Comparative 
Eehgion — for  such  a  teacher — has  nothing  additional  to 
offer.  The  far-flung  field  has  been  surveyed  ;  the  facts 
collected  have  been  interpreted  ;  certain  governing  infer- 
ences have  been  drawn  ;  all  that  now  remains  to  be  done  is 
to  buttress  and  fortify  the  conclusions  which  have  already 
been  reached.  This  task  will  not  prove  insuperable  ;  and,  for 
the  scholar,  it  will  not  prove  difficult.  Nevertheless,  if  one 
proceed  to  teach  that  aU  non- Christian  religions  have  been 
designed  merely  to  prepare  the  way  for  Christianity  ;  if  '  we 
are  convinced  of  [the  validity  of]  Christ's  claim  to  crown  all 
religions, — to  heighten  and  make  permanent  everything  in 
them  that  is  good,  and  to  destroy  all  that  is  not  good  by  the 
energy  of  a  perfect  ideal ' ;  ^  if  '  we  face  the  new  century 
.  .  .  with  a  gospel  the  light  of  which  is  gathered  into  a  focus 
of  dazzling  brilliance,  so  that  the  half-lights  surrounding  it 
are  hardly  seen  \^ — what  is  all  this  but  a  confounding  of 
Comparative  Religion  with  Christian  Apologetics  ?  ^  In  a 
footnote,  indeed,  Professor  Moulton  seems  to  confuse  the 
'  method  '  of  Comparative  Religion  with  Comparative 
Religion  itself !  ^  The  writer  frankly  admits  that  other 
investigators,  no  less  competent  and  honest  than  himself, 
have  been  led  to  interpret  the  products  of  Comparative 
Religion  in  a  way  w^hich  he  does  not  approve  ;  but,  although 
he  may  call  them  '  radicals '  ^  or  even  '  anarchists  of  criti- 
cism',^ they  are  responsive  and  obedient  to  convictions  not 
less  imperative  than  those  of  their  critic.  It  is  unhappily 
a  characteristic  of  many  Christian  teachers  to-day  that, 
having  shown  apparently  a  generous  appreciation  of  the 
good  points  in  other  religions,  they  then  insist  that  the  latter 
are  no  better  than  so  many  servants  of  Christianity.  Never- 
theless, in  the  judgement  of  countless  sincere  believers,  each 
of  these  earlier  faiths  had  to  execute  its  own  appointed  task 

1  C/.  p.  124.  2  CJ.  pp.  170-1.  3   yi^^  lYiJra,  pp.  512  f. 

*  GJ.  p.  22.  5  ^rj  p   29. 


MOULTON,  Religions  and  Religion  389 

— and,  in  some  cases,  to  complete  its  task — thousands  of 
years  before  Christianity  was  born. 

Professor  Moulton  is  far  indeed  from  being  an  apologist 
of  the  old  school, — dogmatic,  often  offensive,  unscientific, 
uninformed,  unsympathetic  ;  he  is  the  very  antipodes  of 
those  who  were  once  the  millstones  that  nearly  strangled 
Christianity.  Yet  he  writes  here,  not  as  a  comparativist, 
but  as  a  Christian  apologist.  He  has  reached  certain  definite 
judgements;  and,  like  an  honest  man,  he  fearlessly  utters 
his  convictions.  He  finds  in  the  non-Christian  faiths  a 
challenge  to  Christianity.^  He  finds  in  Christian  missions 
'  the  crucial  test  of  a  spiritual  life '.-  But  if  things  had  been 
otherwise  ;  if  his  studies  had  led  him,  as  Professor  Gunkel  ^ 
and  others  have  been  led,  to  adopt  an  attitude  different  from 
the  one  he  himself  represents,  he  would  scarcely  have  selected 
his  present  subject  as  being  appropriate  for  a  '  Missionary 
Centenary '  Fernley  Lecture.*  As  a  piece  of  literary  work, 
calculated  to  further  a  definite  end,  Religions  and  Beligion 
is  certain  to  prove  effective  in  a  very  high  degree.  Judged 
from  this  angle,  it  is  almost  impossible  to  exaggerate  its 
excellencies.  The  writer  is  straightforward,  broad-minded, 
farseeing,  penetrative  in  analysis,  and  generous  in  the  wel- 
come he  accords  to  every  good  quality  he  can  discover  in  an 
alien  religion.  In  a  word,  if  one  may  judge  from  the  spirit 
which  Professor  Moulton  exhibits  throughout  this  book,  it 
is  quite  evident  that  he  could  write  a  wholly  admirable 
treatise  on  Comparative  Keligion.  Or  he  might  write  a 
searching  examination  and  comparison  of  Parsism  and 
Christianity.  But  the  volume  he  has  actually  given  us  is 
of  a  character  which  falls  far  short  of  the  standard  which 
the  science  in  question  demands. 

In  the  opening  chapter — which  is  devoted,  for  the  most 
part,  to  an  enumeration  of  the  changes  wrought  by  modern 
scientific  advance  upon  the  outlook  and  methods  of  scholars 
generally — special   reference  is   made   to   the   advent   and 

1  Cf.  p.  198.  *  Cf.  p.  196.  »  Vide  supra,  pp.  331  f. 

*  C/.  pp.  84,  119,  200,  etc. 


390  APOLOGETIC  TREATISES 

significance  of  the  science  of  Comparative  Keligion.^  It  is 
only  in  the  second  chapter,  however,  that  an  exposition  of 
this  science  is  offered.'^ 

The  subject-matter  of  Chapter  ii,  ah^eady  indicated,^  could 
have  been  dealt  with  adequately  only  in  a  volume  of  very 
considerable  dimensions.  Of  that  fact.  Professor  Moulton 
is  fully  aware.  The  writer  accordingly  seeks  to  do  little 
more  than  concentrate  attention  upon  two  or  three  salient 
features  of  the  discussion.  He  groups  what  he  has  to  say 
around  two  central  topics,  respectively  negative  and  positive 
in  their  character.  '  First  I  ask  w^hether  the  results  of  our 
science  [Comparative  Eeligion]  have  done  anything  to  shake 
the  general  credit  of  our  Christian  documents.  Then  I  pro- 
ceed to  the  still  wider  question,  how  far  Comparative  Eeligion 
will  help  us  to  frame  a  general  theory  of  the  divers  manners 
in  which  God  has  made  himself  known  to  men.'  ^ 

Touching  the  former  of  these  queries,  the  writer  shows  how 
the  introduction  of  the  '  religionsgeschichtliche  Methode  '  ^ 
has  led  many  German  scholars  of  distinction  to  teach  that 
Christianity  is  really  '  a  syncretic  religion,  gathering  some 
of  its  most  vital  doctrines — and  both  its  sacraments — from 
sources  which  have  hitherto  escaped  recognition.  .  .  .  Out 
of  the  study  of  Oriental  religion  in  ancient  times  emerges 
the  vague  outline  of  a  more  or  less  universal  syncretism, 
which  is  held  to  have  exerted  considerable  influence  on  pre- 
Christian  Judaism  '.^    Professor  Moulton  thinks  that  the 

^  C/.  pp.  14  f. 

'  Professor  Moulton  prefers  to  substitute  for  '  Comparative  Religion  ' 
the  rather  clumsy  designation  '  The  Comparative  Science  of  Religion '. 
Naturally  desirous  of  shortening  this  name,  he  occasionally  substitutes 
for  it  the  label  '  The  Science  of  Religion '  (c/.  pp.  18,  44,  61,  etc.).  This 
course  is  certain  to  lead  to  confusion,  since  the  latter  designation  is  almost 
uniformly  used  to  indicate  the  genus  of  which  Comparative  Religion  is  one 
of  the  subordinate  species.  Further,  if  one  may  judge  from  the  sub-title  of 
his  book.  Professor  Moulton  agrees  with  Professor  Jevons  in  holding  [cf.  An 
Introduction  to  the  Study  of  Comparative  Religion,  pp.  20,  etc.)  that  Com- 
parative Religion  is  but  another  name  for  '  The  Applied  Science  of  Religion'. 
Cj.  Jordan,  Comparative  Eeligion  :  A  Survey  of  its  Recent  Literature,  1906- 
im),  pp.  17-8.     Edinburgh,  1910.  »  Vide  supra,  p.  386. 

*  Cf.  p.  22.  ^    Vide  supra,  pp.  331  f.  «  Cf.  p.  31. 


MOULTON,  Religions  and  Religion  391 

tendency  to  press  this  theory  too  far  has  led  to  extreme 
statements,  even  among  the  more  sober  members  of  this 
particular  group  of  critics;  but  he  is  not  inclined  to  reject 
the  theory  in  Mo.  '  I  see  not  the  slightest  reason  for  preju- 
dice against  the  doctrine  that  our  New  Testament  religion 
is,  to  some  extent,  a  "  syncretism ",  indebted  to  other 
rehgions  than  Judaism  for  pregnant  hints.  .  .  ,  That  the 
final  religion  should  have  taken  toll  from  the  best  elements 
in  other  religions — as  well  as  from  that  out  of  which  it 
immediately  arose — -seems  to  me  a  natural  expectation,  and 
one  that  need  raise  no  alarm  in  a  Christian  mind.'  ^ 

Having  answered  the  first  question  in  the  negative,  Pro- 
fessor Moulton  proceeds  to  deal  with  his  second  interroga- 
tion. If  the  study  of  Anthropology,  Ethnology,  and  other 
kindred  sciences  has  demonstrated  that  various  religious 
beliefs  and  rites,  though  of  independent  origin,  are  conspicu- 
ously similar,  may  not  the  explanation  be  found  in  the  unity 
of  human  nature,  which  tends  to  produce  like  results  under 
like  conditions  ?  The  absolute  universality  of  religion  itself 
may  be  accounted  for  in  this  way.  Israel  was  not  the  only 
nation  that  possessed  a  line  of  Prophets, — nor  (intellectually 
considered)  were  her  Prophets  the  greatest  ;  their  distinction 
lay  rather  in  the  fact  that  they  brought  religion  '  into  indis- 
soluble union  with  conduct,  of  which  religion  became  the 
supreme  inspirer  and  controller  '.^  The  stages  in  the  divine 
education  of  Israel  '  have  been  vividly  brought  out  by 
Comparative  Keligion  ',^  which  enhances  our  conception  of 
the  preparation  of  Israel  for  a  world-mission,  and  discloses 
how  the  handicap  of  political  insignificance — a  temporary 
safeguard  for  a  chosen  people — served  as  a  direct  aid  towards 
securing  the  accomplishment  of  its  Heaven-appointed 
destiny. 

Passing  on  to  Chapter  iii,  the  writer  remarks  :  '  I  have  to 
ask  in  this  chapter,  what  is  the  attitude  of  Christianity  to 
other  religions  ;  and  it  is  vital  to  my  answer  if  it  turns  out 
that,  in  its  earliest  history,  it  drew  material  of  value  from 

1  Cf.  pp.  35-6.  •  Cj.  p.  62.  =»  CJ.  p.  68. 


392  APOLOGETIC  TREATISES 

religions  which  yielded  it  unconsciousl}^  all  that  was  best 
in  them,  and  then  perished  before  its  advance.  .  .  .  The 
capacity  of  the  new  religion  to  absorb  all  that  was  best  in 
the  systems  that  were  "  waxing  old  and  nigh  unto  vanishing 
away  "  is  one  of  its  most  obvious  minor  qualifications  for 
a  queenly  rank  over  all  the  religions  of  the  w^orld  '.^  The 
bearing  of  this  part  of  the  discussion  upon  missionary  pro- 
paganda is  self-evident.  Professor  Moulton  refers  in  terms  of 
highest  praise  to  the  report  presented  by  Commission  No.  IV 
at  the  recent  Missionary  Conference  in  Edinburgh, ^  and  to 
'  the  tolerance,  the  modernity,  and  the  open-mindedness  of 
the  missionaries  whose  experience  is  concentrated  here.  .  .  . 
In  every  part  of  the  field,  the  most  typical  missionaries 
are  seen  to  be  bending  their  whole  force  of  brain  and 
heart  to  the  great  task  of  acquiring  a  sympathetic  under- 
standing of  their  people's  thoughts  '.^  It  was  certainly  not 
always  so  ;  it  is  not  alwa3^s  so  even  yet ;  but  Comparative 
Eeligion  has  had  no  small  share  in  effecting  the  radical  change 
of  sentiment  which  has  already  been  brought  about. 

It  is  not  surprising  that  some  are  '  very  much  afraid  lest 
the  new  attitude  should  be  supposed  to  involve  too  high  an 
estimate  of  the  elements  of  truth  to  be  found  in  non-Christian 
systems,  which  we  may  often  read  into  them  by  mistaken 
explanation  of  acts  only  outwardly  capable  of  the  higher 
meaning  '.^  But  the  writer  evidently  finds  satisfaction  in  the 
modern  '  transformation  '  of  the  missionary  motive,  a  trans- 
formation which  is  declared  to  be  '  an  accomplished  fact  '.^ 
He  warmly  commends,  further,  the  resolve  of  the  Edin- 
burgh Missionary  Conference  to  search  out  those  '  reserves  of 
spiritual  force  [in  the  Church]  which  remain  unappropriated  in 
her  own  revelation.  .  .  .  Every  fresh  outburst  of  spiritual 
life  in  history  has  been  due  to  a  discovery.  Francis  of  Assisi, 
Martin   Luther,   George   Fox,   John   Wesley,   John   Henry 

'  Cf.  p.  84. 

^  Cf.  Proceedings  of  the  World  Missionary  Conference,  1910.  9  vols. 
Edinburgh,  1910.  The  report  of  Commission  No.  IV  is  contained  in  vol.  iv. 
and  bears  the  title  '  The  Missionary  Message  in  Relation  to  Non-Christian 
Religions'.  ^  qj-^  ^  qi  4  qj-  ^   93  5  (jj^  p   gg. 


MOULTON,  Religions  and  Religion  393 

Newman,  David  Livingstone,  William  Booth, — all  these  men 
of  spiritual  genius  were  truly  discoverers,  who  added  some- 
thing to  the  wealth  of  Christianity  as  it  was  in  their  time. 
Everything  permanent  in  all  [that  they  learned]  was  in  the 
Gospel  already  ;  and  it  may  well  seem  strange  to  us  that 
no  one  saw  these  truths  before.  .  .  .  They  had  been  on  the 
lips  of  men,  as  sacred  formulae,  for  generations.  .  .  .  And 
then  a  Prophet  has  come,  and  discovered  that  the  words 
mean  soinetJiing  !  '  ^ 

Professor  Moulton,  as  the  result  of  his  mature  and  com- 
prehensive study,  has  arrived  at  the  following  conclusions. 
He  is  persuaded  that  Comparative  Eeligion  has  in  no  wise 
diminished  the  claims  of  the  missionary  movement ;  it  has 
changed  the  motive,  but  the  necessity  remains.  '  The 
mission  of  the  Church,  to  all  peoples  of  the  world,  approves 
itself  as  the  discharging  of  a  debt.'^  Christianity  can  offer 
men  something  which  is  nowhere- else  to  be  obtained.  '  Our 
study  of  Comparative  Eeligion  has  made  us  thankful  for 
the  truth  understood  by  those  who  had  not  yet  received  the 
Gospel,  and  has  removed  the  reproach  which  narrower  views 
of  God  brought  upon  religion.  He  has  not  left  Himself 
without  witness  anywhere,  nor  allowed  a  small  proportion 
of  His  children  to  monopolize  the  life-giving  knowledge  of 
Himself.'  ^  In  particular, '  the  study  of  Comparative  Eeligion 
— whether  in  the  laboratory  with  the  student  at  home,  or  in 
the  field  with  the  foreign  missionary — will  do  nothing  to 
disturb  the  primacy  of  ,"  Jesus  and  the  Eesurrection " 
among  all  the  truths  that  have  come  to  men.  Each  rehgion, 
in  turn,  is  found  to  have  glimpses  of  truth, — some  few- 
enough,  others  more  or  less  abundant  ;  but  none  of  them 
has  anything  of  value  which  cannot  be  traced  in  the  New 
Testament  '.* 

This  lengthy  review  is  fully  justified  on  account  of  the 
learning,  the  fearlessness,  and  the  transparent  honesty  of 
a  writer  who  has  dealt  with  a  difficult  theme  in  a  markedlv 
generous  and  comprehensive  way. 
*  Cf.  pp.  107-8.         «  Cf.  p.  123.  ^  Of.  p.  122.  *  Cf.  pp.  96-7. 


394  APOLOGETIC  TREATISES 

CHRISTIANITY  AND  OTHER  FAITHS,  An  Essay  in 
CoMPAEATivE  Religion,  bj  William  St.  Clair  Tisdall, 
until  recently  a  representative  of  the  Church  Missionary 
Society  in  Persia  and  India.  (Library  of  Historic 
Theology.)  London  :  Robert  Scott,  1912.  Pp.  xviii., 
234.     5s. 

Dr.  Tisdall  occupies  a  high  place  in  the  esteem  of  all 
thoughtful  readers,  and  in  the  affection  of  those  who  usually 
constitute  the  majority  in  any  popular  evangelical  audience. 
A  Catholic,  though  not  a  Roman  Catholic,  he  is  staunchly 
loyal  to  the  Christian  faith  ;  he  has  long  preached  it,  and 
defended  it,  in  far-off  Eastern  lands.  And  now  in  later 
life, — as  Vicar  since  1913  of  St.  George's,  Deal — he  is  simul- 
taneously employing  his  gifts  as  a  linguist  and  interpreter 
to  make  clear  the  significance  of  Mohammedanism  and  Bud- 
dhism and  other  alien  faiths  to  English-speaking  peoples 
throughout  the  world. 

A  scholar  always,  and  largely  associated  from  the  outset 
with  academic  undertakings,  Dr.  Tisdall  has  enjoyed  advan- 
tages which  promised  to  fit  him  to  render  distinguished 
service  in  the  field  of  Comparative  Religion.  As  elsewhere 
intimated,^  he  has  written  much  upon  this  theme.  But, 
unfortunately,  he  has  not  been  able  to  free  himself  from  the 
restrictions  and  impulses  inseparable  from  an  ecclesiastical 
environment,  and  from  the  stated  discharge  of  a  definitely 
aggressive  commission.  He  has  been  a  Christian  apologist 
during  the  whole  of  his  active  life,  and  he  simply  cannot  now 
rid  himself  of  that  attitude  of  mind,  strive  strenuously  as  he 
may.  Like  Mr.  Martindale,'^  he  has  conscientiously  sought 
to  safeguard  himself  against  tendencies,  of  the  presence  and 
peril  of  which  he  has  been  fully  aware  ;  if  neither  writer  has 
quite  succeeded  in  his  effort,  each  has  at  least  faced  his  task 
without  fear,  and  has  kept  his  honour  free  from  reproach. 
In  the  present  instance.  Dr.  Tisdall  has  not  produced  what 

^  Cf.  Jordan,  Comparative  Religion  :    A  Survey  of  its  Recent  Literature^ 
1906-1909,  pp.  40-2.     Edinburgh,  1910.  »   Vide  supra,  pp.  383  f. 


TISDALL,  Christianity  and  other  Faiths  395 

can  be  called  a  material  contribution  to  Comparative  Reli- 
gion ;  indeed,  his  modest  sub-title  makes  no  claim  of  that 
kind.  This  volume  belongs,  clearly,  to  the  stage  of  '  Transi- 
tion '.  Broadly  viewed,  it  is  probably  the  ablest  book  which 
Dr.  Tisdall  has  given  us  thus  far  ;  and  it  certainly  exhibits, 
in  some  respects,  a  closer  approach  to  a  genuine  exposition 
of  Comparative  Religion  than  we  find  in  any  of  the  pubKca- 
tions  that  bear  this  writer's  name. 

The  author's  summing  up  of  the  whole  matter  is  found  in 
the  words  with  which  his  book  closes  :  '  Christianity  is 
related  to  other  Faiths  as  their  complement,  their  fulfilment, 
their  realization.  And  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  should  be  done  away  '.^  He  cites 
also  with  special  approval  Dr.  Gwatkin's  avowal  that, '  if  the 
Gospel  is  a  revelation  of  the  eternal  through  facts  of  time, 
it  cannot  be  treated  simply  as  one  religion  among  others. 
Given  the  revelation  of  God,  Comparative  Religion  may  help 
to  show  us  how  the  forms  of  human  nature  clothed  it  with 
religions  of  men ;  but  the  application  of  Comparative  Religion 
to  the  revelation  itself  is  a  fundamental  error  '.^ 

This  mental  attitude,  to  say  the  least,  is  a  very  serious 
handicap.  Dr.  Tisdall  affirms  indeed  that  '  Christianity  has 
nothing  to  fear,  but  much  to  hope,  from  the  fullest  inquiry  ' ;  ^ 
nevertheless,  he  never  disguises  from  himself — or  from  his 
readers — that  '  the  whole  question  of  the  origin,  the  truth, 
the  historicity,  the  authority  of  Christianity  is  bound  up 
with  '  *  the  issue.  He  seeks  really  to  set  the  Christian  faith 
upon  a  lofty  and  imposing  pedestal  which  will  lift  it  high 
above  all  its  predecessors  and  contemporaries,  while  the 
weaknesses  of  all  other  religions  are  ruthlessly  sought  out, 
and  as  ruthlessly  exposed  to  view. 

The  kernel  of  the  whole  discussion  is  found  in  Chapter  iv, 
which  the  author  entitles  '  Christianity  in  its  relation  to  all 

1  Cf.  p.  227. 

*  Cf.  Henry  M.  Gwatkin,  Early  Church  History  to  ./•  d.  818,  vol.  i,  pp.  2-3. 
2  vols.     London,  1909. 
»  Cf.  p.  ix.  *  Cf.  p.  29. 


396  APOLOGETIC  TREATISES 

other  Faiths ' ;  the  three  preceding  chapters  deal  with 
general  questions,  while  the  remainder  of  the  book  is  devoted 
to  such  topics  as  incarnation,  virgin  birth,  the  hereafter, 
sin,  prayer,  etc.,  i.  e.  topics  proper  to  Comparative  Theology. 
In  other  words,  the  book  is,  to  a  large  extent,  a  careful 
expansion  of  his  earlier  text -book,  published  in  another 
series.^  Five  theories  of  the  relationship  of  Christianity  to 
other  Faiths  are  enumerated.  (1)  Christianity  possesses  no 
prerogative  which  distinguishes  it  from  any  other  religion. 
(2)  Christianity  is  an  eclectic  religion.  (3)  Christianity  is 
the  only  true  religion.  (4)  Christianity  is  the  summit  of 
a  series  of  evolutions.  (5)  Christianity  is  '  the  self -rev  elation 
of  God  in  Christ,  the  final  lesson  in  the  religious  education  of 
the  race.  .  .  .  The  last  stage.  .  .  .  God's  final  revelation 
of  Himself  to  man.'  "^ 

In  identifying  himself  with  the  fifth  of  these  possible 
interpretations  of  Christianity,  Dr.  Tisdall  unconsciously 
separates  himself  from  the  genuine  expositors  of  Comparative 
Keligion  ;  and  this  fact  becomes  only  the  more  manifest  in 
his  closing  chapter.^  For  Comparative  Keligion  has  no 
warrant  to  forestall  or  foreclose  the  future.  It  must  restrict 
itself  to  an  examination  and  comparison  of  such  verifiable 
data  as  have  actually  been  accumulated.^  That  the  Chris- 
tianity of  the  first  century  is  immensely  different  from  the 
Christianity  of  the  twentieth  century,  few  will  be  bold 
enough  to  deny  ;  and — if  the  world  lasts  a  thousand  years 
longer,  or  (much  more)  if  it  lasts  ten  thousand  years  longer 
— that  difference  is  bound  to  increase  with  each  succeeding 
century.  Even  were  it  otherwise,  Comparative  Eeligion  has 
no  right  to  frame  arguments  which,  as  it  has  often  been 
shown,  carry  it  entirely  beyond  its  legitimate  sphere.^ 

As  in  his  former  book  on  the  same  subject,^  Dr.  Tisdall's 
main  purpose  here  has  been  to  widen  popular  interest  in 

^  Cf.  Comparative  Religion.    (The  Anglican  Church  Handbooks.)    London, 
1909. 
«  Cf.  pp.  44-5.  3  Cf.  pp.  208  f.  *  Vide  infra,  pp.  513  f. 

•^   Vide  infra,  pp.  514  f.  «  Cf.  first  footnote. 


TISDALL,  Christianity  and  other  Faiths  397 

a  theme  of  transcendent  importance.  '  One  object  of  this 
volume  will  be  attained  ',  he  writes,  '  if  it  leads  men  to  think 
for  themselves,  and  to  study  such  questions  independently 
with  a  solemn  sense  of  responsibility.'  ^  At  the  same  time, 
this  exposition  will  no  doubt  be  especially  welcomed  in 
circles  within  which  the  faith  of  certain  Christian  believers 
has  of  late  been  perceptibly  disturbed  by  the  investigations 
of  Comparative  Keligion.  It  is  to  be  regretted  that,  in 
various  particulars.  Dr.  Tisdall's  judgement  is  very  seriously 
at  fault.  He  holds  that,  '  as  the  Bible  asserts,  man  at  the 
very  beginning  of  his  history  knew  the  One  True  God.  This 
implies  a  Kevelation  of  some  sort,  and  traces  of  that  Eevela- 
tion  are  still  to  be  found  in  many  ancient  faiths  '.^  Again  : 
'  It  is  an  almost  general  rule  that,  the  further  back  we  trace 
a  religion,  the  higher  are  its  adherents'  ideas  of  the  Divine.'  ^ 
.  .  .  '  Except  in  Israel,  the  story  of  religion  (wherever  it 
can  be  traced)  is  a  melancholy  story  of  steady  progress 
downward.'  ^  In  the  opinion  of  the  great  majority  of 
experts  in  this  field.  Dr.  Tisdall  is  far  from  justified  in  behev- 
ing  that  the  faiths  of  mankind  were  purer  and  more  persis- 
tently monotheistic  in  their  earlier  forms,  and  that  the 
tendency  they  so  often  exhibit  towards  slackness  and 
degeneration  is  to  be  explained  as  the  effect  of  an  ineradic- 
able law\  Some  of  the  illustrations  he  uses  to  enforce  his 
view  would  certainly  not  have  been  chosen  if  he  had  taken 
time  to  think  again. 

In  the  Preface  to  this  volume,^  an  allusion  is  made  in 
a  somewhat  unfriendlv  vein  to  Dr.  Kichard's  The  New 
Testament  of  Higher  Buddhism.^  A  quotation  from  the  book 
is  given  ;  but  its  writer's  name  is  withheld,  and  no  page- 
reference  is  mentioned. "^  It  has  already  been  stated  that, 
on  the  question  of  the  interpretation  of  Buddhism,  these  two 
authors  do  not  see  eye  to  eye,^ — Dr.  Tisdall  being  inclined, 

^  Cf.  p.  sii.  2  cf\  p.  226. 

^  Cf.  p.  6.     Vide  supra,  p.  222.  *  Cf.  p.  44. 

•'  Cf.  p.  xiv.  ®   Vide  supra,  pp.  284  f. 

'  The  citation  may  be  found  in  Dr.  Richard's  volume,  p.  49. 

^  Vide  supra,  p.  286. 


398  APOLOGETIC  TREATISES 

apparently,  to  resent  the  clearly-marked  trend  of  recent 
studies  in  this  field.  And  when  one  recalls  that,  in  his 
manner  of  interpreting  Christianity,  Dr.  Tisdall  parts  com- 
pany with  the  more  sober  students  of  Comparative  Eeligion, 
the  conviction  becomes  stronger  than  ever  that  the  sub-title 
of  his  book  ought  to  have  run,  '  An  Essay  in  Christian 
Apologetics  '. 


JESUS-CHRIST  ET  L'ETUDE  COMPAREE  DES  RELI- 
GIONS, par  Albert  Valensin,  Professeur  a  la  Faculte  de 
Theologie  de  Lyon.  (Conferences  donnees  aux  Facultes 
catholiques  de  Lyon,  1911.)  Paris  :  Librairie  Victor 
Lecoffre,  1912.     Pp.  vi.,  232.     Fr.  3.50. 

This  little  book  is  quite  openly  apologetic  in  its  aim. 
*  Marquer  de  quelques  points  lumineux  la  voie  qui,  a  travers 
cette  melee  des  religions,  pourrait  conduire  a  Jesus-Christ 
ceux  qui  appellent  la  verite,  est  tout  le  dessein  de  ces  pages.'  ^ 
It  bears,  moreover,  an  official  imprimatur.  It  is  one  of  the 
literary  products  of  a  series  of  Conferences,  organized  two 
or  three  years  ago  with  the  express  purpose  of  confirming 
Christians  in  their  faith.  For  these  reasons,  it  is  evident 
that  this  volume  belongs  to  the  '  Transition '  stage,  and  not 
to  the  period  of  the  actual  attainment  of  ideals  which  Com- 
parative Religion  (often  in  strange  and  unwelcome  ways)  is 
plainly  destined  to  fulfil. 

Apart  from  the  facts  just  enumerated,  and  subject  to  the 
limitations  they  have  imposed.  Professor  Valensin  is  entitled 
to  congratulations  and  cordial  praise.  In  some  respects,  he 
has  produced  a  truly  brilliant  little  book.  While  a  Buddhist 
or  a  Mohammedan  would  probably,  at  several  vital  turning- 
points  in  the  argument,  raise  objections  to  what  would 
appear  to  them  to  be  special  pleading,  the  author  has  cer- 
tainly made  a  telling  defence  of  the  life  and  teaching  of 
Jesus.     Not  only  so,  but  he  has  built  up  and  buttressed  his 

'  Cf.  p.  V. 


VALENSIN,  L'Etude  Com'paree  des  Religions  399 

faith  by  a  very  skilful  use  of  the  material  with  which  Com- 
parative Eeligion  has  supplied  him.     Seizing  the  weapons 
which   certain   short-sighted   or  evil-minded   persons   have 
fiercely  been  brandishing  of  late, — weapons  which  some  have 
insanely  imagined  Comparative  Eeligion  expressly  forged 
for  sinister  reasons  of  its  own  ^ — he  has  turned  them  with 
most  discomfiting  effect  against  those  who  have  been  rash 
enough  to  employ  them.     As  a  consequence,  he  has  suc- 
ceeded in  showing  that,  if  many  Christians  fondly  believe 
that  their  rehgion  stands  wholly  apart  from  all  the  rest,  and 
that  it  possesses  qualities  which  it  could  not  possibly  have 
derived  from  sources — in  Babylonia,  Persia,  India,  Greece, 
and   elsewhere  —  which  are   alleged   to   have    given   them 
birth,  an  argument  can  be  framed  which  seems  verily  to 
justify  such  faith.     In  particular,  special  stress  is  laid  upon 
the  differences  which  separate  Christianity  from  all  other 
systems  of  behef ;    and  Professor  Valensin,  in  formulating 
his  defence,  has  exhibited  abundant  knowledge  and  resource. 
This  book  should  prove  a  useful  vade  mecum  for  men  who  are 
engaged  in  Christian  propagandism  in  different  parts  of  the 
world,  but  it  should  prove  very  useful  also  to  all  serious 
students  of  Comparative  Eeligion. 

SUPPLEMENTAEY  VOLUMES 

COMPAEATIVE  RELIGION  AND  MISSIONS  TO  NON- 
CHRISTIAN  PEOPLES,  by  John  ClifEord.  (The  Carey 
Lecture,  1912.)  London  :  The  Baptist  Missionary  Society, 
1912.     Pp.  35.     U. 

THE  GOSPEL  AND  HUMAN  NEEDS,  by  John  Neville  Figgis. 
(The  Hulsean  Lectures,  1908-1909.)  London  :  Longmans, 
Green  and  Company,  1909.     Pp.  210.     ^s.  Qd. 

THE  FELLOWSHIP  OF  THE  MYSTERY,  by  John  Neville 
Figgis.  (The  Bishop  Paddock  Lectures,  1913.)  New  York  : 
Longmans,  Green  and  Company,  1914.  Pp.  xv.,  300. 
$1.60. 

^   Vide  infra,  pp.  516-7. 


400  SUPPLEMENTARY   VOLUMES 

THE  MISSIONARY  OBLIGATION.  In  the  Light  of  the 
Changes  of  Modern  Thought,  by  Alfred  Ernest  Garvie. 
London :     Hodder    and    Stoughton,    1914.     Pp.    ix.,    141. 

25. 

THE  CHRISTIAN  TRADITION  AND  ITS  VERIFICATION, 

by  Terrot  Reaveley  Glover.  (The  Angus  Lectures,  1912.) 
London :  Methuen  and  Company,  1913.  Pp.  xiv.,  229. 
35.  6d. 

MODERN  SUBSTITUTES  FOR  TRADITIONAL  CHRIS- 
TIANITY, by  Edmund  McClure.  London  :  The  Society 
for  Promoting  Christian  Knowledge,  [2nd  edition],  1914. 
Pp.  viii.,  224.     25. 

RELIGIONSPSYCHOLOGIE  UND  APOLOGETIK,  von  Emil 
Pfennigsdorf.     Leipzig  :    Andreas  Deichert,  1912.     Pp.  96 
M.  2. 

DIE  UROFFENBARUNG  ALS  ANFANG  DER  OFFEN- 
BARUNGEN  GOTTES,  von  Wilhelm  Schmidt.  Kempten  : 
J.  Kosel,  1913.     Pp.  vii.,  159.     M.  1.50. 

THE  RELIGIONS  OF  ANTIQUITY  AS  PREPARATORY  TO 

CHRISTIANITY,  by  Charles  Newton  Scott.  London: 
Smith,  Elder  and  Company,  [3rd  edition],  1914.  Pp.  ix., 
209.     25. 

HINDUISM,  ANCIENT  AND  MODERN,  IN  THE  LIGHT  OF 
THE  INCARNATION,  by  John  Alfred  Sharrock.  London  : 
The  Society  for  the  Propagation  of  the  Gospel  in  Foreign 
Parts,  1913.     Pp.  x.,  237.     25.  6d. 

CHRISTIANITY  AS  RELIGION  AND  LIFE,  by  John  Mac- 
kintosh Shaw.  (The  Pollok  Lectures,  1914.)  Edinburgh  : 
T.  and  T.  Clark,  19l4.     Pp.  vii.,  99.     25. 

THE  GOSPEL  ACCORDING  TO  THE  JEWS  AND  PAGANS. 

The  Historical  Character  of  the  Gospel  established 
FROM  Non-Christian  Sources,  by  Samuel  E.  Stokes.  New 
York  :  Longmans,  Green  and  Company,  1913.  Pp.  x.,  54. 
50c. 

CHRISTIANISME  ET  BOUDDHISME,  par  I'abbe  M.  Thomas. 
Paris  :  Librairie  Bloud  et  Gay,  [9th  edition],  1914.  Pp.  144. 
Fr.  1.20. 


TRANSLATIONS  OF  REPRESENTA- 
TIVE SACRED  TEXTS 

A  MA.GNIFICENT  enterprise,  inaugurated  by  the  labours  of 
Max  Miiller  and  his  collaborators,^  has  been  emulated  in 
the  literary  activity  of  several  distinguished  scholars  of  the 
present  century.  Accordingly,  what  the  Oxford  Professor 
succeeded  in  doing  for  the  English-speaking  world  has  since 
been  achieved — though,  for  the  most  part,  on  a  much  more 
modest  scale — for  Switzerland,  Germany,  and  Sweden.  The 
relative  compactness  and  inexpensiveness  of  these  later 
works  are  not  least  among  the  features  which  distinguish 
and  commend  them. 

It  need  scarcely  be  said  that  the  student  of  Comparative 
Eeligion  has  supplied  to  him,  here,  a  collection  of  material, 
varied  and  reliable,  upon  which  to  base — or  by  which  to 
check — the  comparisons  he  is  seeking  to  institute.  The 
work  of  translation  has  carefully  and  competently  been 
performed.  The  best  philological  skill  has  been  placed  at 
his  service.  Brief  expository  introductions  to  the  several 
Texts  have  been  supplied.  At  a  later  stage  in  his  career, 
such  help  will  in  large  measure  cease  to  be  necessary  ;  but 
meanwhile, — and,  as  regards  certain  faiths,  for  a  very 
considerable  period — the  assistance  thus  furnished  will 
prove  a  distinct  aid  in  tasks  which  are  often  formidable 
and  exacting  in  a  very  high  degree. 

It  will  be  noted  at  once  that  the  volumes  about  to  be 
reviewed  belong,  strictly  speaking,  to  the  sphere  of  the 
History  of  Keligions.^  It  is  for  the  student  who  is  still 
occupied   with   this  earlier    subdivision  of  the  Science  of 

1  Cf.  The  Sacred  Books  of  the  East.  49  vols.  Oxford,  1879-1904. 
Supplemented  by  a  General  Index  volume  (Oxford,  1910)  :  vide  infra, 
pp.  466  f.  "   Vide  supra,  pp.  163  f. 

D  d 


402  TRANSLATIONS  OF  SACRED  TEXTS 

Religion  that  each  of  these  treatises  has  expressly  been 
prepared.  But  these  works  belong  also  to  the  '  Transition '  ^ ; 
hence  their  inclusion  in  this  survey.  For  investigators 
who  have  pressed  on  to  a  more  advanced  position,  these 
volumes  may  prove  to  be  of  the  highest  value, — not  only 
as  adjuncts  to  the  study  of  Philology,^  but  also  as  excellent 
allies  of  Comparative  Religion. 


RELIGIONSGESCHICHTLICHES  LESEBUGH,  heraus- 
gegeben  von  Alfred  Bertholet,  Professor  der  Theologie 
an  der  Universitat  Gottingen.  Tiibingen  :  J.  C.  B. 
Mohr,  1908.     Pp.  xxviii.,  401.     M.  6.60. 

Professor  Bertholet '  was  the  occupant  of  a  chair  in  the 
University  of  Basel  when  he  projected  and  published  this 
very  useful  book.  Later,  he  removed  to  Tubingen  ;  and, 
last  year,  he  transferred  his  services  to  Gottingen.  Accord- 
ingly, he  adds  yet  another  scholar  of  distinguished  capacity 
to  the  number  of  those  who,  invited  to  make  their  home 
in  Germany,^  have  enthusiastically  furthered  the  gradual 
introduction  of  the  History  of  Religions  into  the  curricula 
of  the  German  Universities.  Happily  several  of  these 
Universities  are  now  welcoming  the  inauguration,  in 
addition,  of  the  study  of  Comparative  Religion,  —  this 
latter  subject  being  viewed  as  something  quite  different 
from  Beligionsgescliiclite,  and  as  necessitating  the  employ- 
ment of  a  method  quite  different  from  the  religionsgeschicht- 
liche  Methode^ 

In  an  able  introductor}^  statement.  Professor  Bertholet 
explains  that  his  exacting  task  was  undertaken  by  himself 
and  his  colleagues,  not  exclusively  in  the  interest  of  students 

^   Vide  supra,  pp.  325  f.  ^   Vide  supra,  pp.  Ill  f. 

'  Cf.  Professor  De  Groot  {vide  sup>ra,  pp.  211  f.),  Professor  Lehmann 
{vide  infra,  pp.  403  f.),  Professor  Soderblom  {vide  supra,  pp.  194  f.,  and 
404  f.),  etc.  Cf.  Jordan,  articles  on  'The  History  of  Religions,  and  its 
Introduction  into  the  German  Universities '  in  The  Expository  Times, 
vol.  xxii,  pp.  198-201,  and  vol.  xxiv,  pp.  136-9  :   vide  infra,  pp.  477-8. 

*   Vide  supra,  pp.  331  f. 


BERTHOLET,  Religion sgeschichtliches  Lesehuch         403 

of  the  History  of  Keligions,  but  equally  with  a  view  of  meet- 
ing the  needs  of  somewhat  more  advanced  investigators. 
The  choice  of  passages,  taken  from  the  successive  documents 
cited  in  this  volume,  reveals  how  judicious  and  competent 
has  been  the  service  which  the  editor  and  his  helpers  have 
rendered  to  numerous  bodies  of  researchers. 

Only  four  groups  of  religions  are  dealt  with, — dealt  with 
meaniohile,  for  a  supplementary  volume  is  to  follow  ^^ 
viz.  the  religions  of  China,  India,  Persia,  and  Arabia  ;  these 
particular  faiths  have  been  chosen  because  each  of  them 
has  put  into  our  hands  certain  notable  Sacred  Books.  The 
strong  points  and  the  weak  points  characteristic  of  these 
diverse  religions  are  diligently  sought  out  and  presented 
side  by  side,  in  order  that  a  fair  .comprehension  of  the  con- 
tents and  spirit  of  each  religion — as  presented  in  the  text  of 
its  own  authoritative  standards — may  be  reached  without 
an  unnecessary  expenditure  of  time. 

References  to  the  sources  are  of  course  uniformly  supplied. 
There  is  also  an  excellent  Index. 


TEXTBUCH  ZUR  RELIGIONSGESCHICHTE,  heraus-. 
gegeben  von  Edvard  Lehmann,  [friiher]  Professor  der 
Religionsgeschichte  an  der  Universitiit  Berlin.  (Samm- 
lung  theologischer  Lehrbiicher.)  Leipzig :  Andreas 
Deichert,  1912.     Pp.  viii.,  372.     M.  6. 

Professor  Lehmann,  whom  Germany  successfully  allured 
from  Copenhagen,  entered  in  1910  v/ith  characteristic  vigour 
upon  his  new^  task  at  Berlin. ^  He  wields  the  pen  of  a  ready 
writer  ;  and,  being  a  native  of  a  multilingual  nationality,  he 
is  quite  at  home  in  modern — as  well  as  in  several  Eastern 
— languages.  It  is  he  who,  on  the  invitation  of  the  pub- 
lishers, suppHed  the  article  on  '  Religionsgeschichte  '  for  the 

^  The  first  section  of  the  new  volume  has  airead;/  appeared :  vide  supra, 
pp.  57  and  60. 

*  Dr.  Lehmann,  at  the  close  of  1913,  was  chosen  to  be  the  first  occupant 
of  a  corresponding  chair  in  the  University  of  Lund,  Sweden. 

D  d2 


404  TRANSLATIONS  OF  SACRED  TEXTS 

Supplement  to  one  of  the  most  widely  circulated  of  Con- 
tinental encyclopaedias  ;  ^  and  he  is  now  associated  with 
Dr.  Soderblom  in  editing  a  new  Beligionsvetenskapligt 
BiblioteJc- 

The  present  work  is  noticeably  brief  ;  indeed,  it  seriously 
errs  in  the  way  of  compression.  Professor  Bertholet  limits 
himself  to  a  selected  group  of  religions  ;  but  Dr.  Lehmann, 
notwithstanding  the  restricted  space  at  his  disposal,  attempts 
to  cover  a  very  much  wider  domain.  His  list  includes 
Chinese,  Japanese,  Egyptian,  Babylonian- Assyrian,  Islamic, 
Indian,  Persian,  Greek,  Roman,  and  Teutonic  religions,  and 
therefore  covers  faiths  which  do  not  really  possess  any  sacred 
canon. ^  Professor  Lehmann  on  Parsism  and  on  Earlv 
Germanic  Religion,  and  Dr.  Landsberger  on  Babylonian- 
Assyrian  Religion,  are  perhaps  the  most  satisfactory  sections 
of  the  book  ;  but  it  is  somewhat  lackinoj  in  method  and 
arrangement.  And  there  is  no  Index  !  As  a  handbook  for 
reference  by  more  advanced  investigators,  it  is  capable  of 
rendering  much  useful  service  :  but  unless  it  be  augmented 
by  lectures,  or  by  other  supplementary  expositions,  it  will 
prove  to  be  of  comparatively  little  value  to  the  beginner, 
or  even  perhaps  to  the  average  student. 


FRAMMANDE  RELIGIONSURKUNDER,  utgifna  af 
Nathan  Soderblom,  Professor  vid  Uppsala  Universitet. 
4  vols.  Stockholm  :  Hugo  Geber,  1908.  Pp.  xviii., 
224  +  686-1-304  +  328.     Kr.  24. 

Professor  Soderblom  has  enjoyed  the  distinction  of  holding 
for  a  time  a  professorship  in  a  German  University.*  Leipzig 
was  not  able,  however,  to  persuade  him  to  sever  his  connexion 
with  Upsala,  where  he  continued  to  be  a  resident  during 
a  portion  of  each  year.     Promoted  now  to  the  Archbishopric 

'  C'f.  Albert  Hauck,  Realencyklofildie  filr  protestantische  l^heologie  und 
Kirche  :   vide  infra,  pp.  436  f.  2    y^^^  supra,  p.  204. 

2  Cf.  Egypt,  Babylonia,  Greece,  Rome,  etc. 
*  From  October  1912  until  July  1914. 


SODERBLOM  :  Frdmmande  Religio)isurkunder         405 

of  Upsala,  he  has  rejoined  his  University  as  its  honoured 
Vice-Chancellor. 

In  his  Frdmmande  Religionsurkunder,  Dr.  Soderblom  has 
struck  a  happy  mean  between  the  somewhat  cumbrous 
fullness  of  Max  Miiller's  undertaking,  and  the  too  great 
compactness  attempted  by  Dr.  Lehmann.  All  that  the 
student  of  Comparative  Eeligion  really  needs  is  here  made 
ready  to  his  hand.  The  accompanying  expositions,  likewise, 
are  satisfying  without  being  overweighted.  The  editorial 
supervision,  constant  and  firm,  reveals  itself  unmistakably 
in  many  a  detail.  There  is  an  excellent  Index.  The  one 
serious  difficulty  is  that  Swedish  is  an  unknown  tongue  to 
most  English-speaking  readers, — and  to  not  a  few  among 
other  nationalities  as  well. 

Apart  from  the  handicap  just  specified,  this  work  com- 
pletely fulfils  the  promise  which  accompanied  its  formal 
announcement,  viz.  that  its  contents  would  supply  '  an 
encyclopaedic  survey  of  religions  .  .  .  and  a  clear  and  toler- 
ably complete  illustration  of  what  is  most  important  and 
characteristic  in  the  non- Christian  religions  '.  A  detailed 
examination  of  this  work  may  be  consulted,  if  desired,  in 
a  well-known  Scottish  journal.^ 


QUELLEN  DEE  RELIGIONS-GESCHICHTE,  heraus- 
gegeben  im  Auftrage  der  Religionsgeschichtlichen  Kom- 
mission  bei  der  Koniglichen  Gesellschaft  der  Wissen- 
schaften  zu  Gottingen.  Gottingen  :  Vandenhoeck  und 
Kuprecht,  1913-  .  hi  progress.  The  sizes  and  prices 
of  the  successive  volumes  vary  ;  vide  infra,  footnotes, 
p.  407. 

This  substantial  and  standard  work  is  one  of  the  very  best 
evidences  of  the  spirit  in  which  German  scholarship  to-day  is 
addressing  itself  to  the  study  of  the  History  of  Religions. 

^  Cf.  Jordan,  article  in  the  Review  of  Theology  and  Philosophy,  vol.  iv, 
pp.  184-8  :   vide  infra,  p.  487. 


406  TRANSLATIONS  OF  SACRED  TEXTS 

It  represents  perhaps  the  crown  of  all  similar  undertakings 
thus  far  attempted.  The  literature  of  the  sources  of  the 
History  of  Religions  has  been  divided  by  the  editors  into 
twelve  groups,  as  follows  :  (1)  Europa,  (2)  Altsemitisches 
und  Agyptisches,  (3)  Judentum,  (4)  Gnostizismus  mit 
Einschluss  der  mandaischen  Religion,  (5)  Islam,  (6)  Iran, 
(7)  Indien,  ausser  Buddhatum,  (8)  Buddhatum  in  und 
ausserhalb  Indiens  (soweit  nicht  in  Gruppe  9  vorkommend), 
(9)  China,  Japan,  und  Mongolen,  (10)  Afrika,  (11)  Amerika, 
and  (12)  Die  Primitiven  der  Siidsee  und  des  slidlichen 
Asiens.  The  selection  of  scholars  chosen  to  make  individual 
translations  reveals  how  widely  the  editorial  net  has  been 
cast,  and  how  competent  the  literary  product  of  this  great 
enterprise  will  be  found  to  be  when  it  shall  ultimately  be 
completed. 

As  intimated  in  its  title,  the  production  of  this  work  is 
being  supervised  by  a  local  group  of  University  professors  in 
Gottingen,  appointed  for  the  purpose  by  the  Gottingen  Royal 
Society  of  Sciences.  This  Commission  is  made  up  of  Pro- 
fessors Andreas,  Bousset,  Oldenberg,  Otto,  Peitschmann, 
Schroder,  Sethe,  Titius,  Wackernagel,  and  Wendland.  Here 
one  finds  abundant  guarantee  that  the  task  will  be  in  every 
way  capably  executed.  German  scholars  will  be  entrusted 
with  the  major  portion  of  the  work,  but  a  few  foreign  special- 
ists will  be  invited  to  co-operate  in  the  capacity  of  literary 
associates.  The  historical  method  of  research  will  be 
scrupulously  applied  throughout  ;  all  special  pleading,  and 
all  ex  parte  statements,  will  be  rigorously  excluded.  Each 
volume — complete  in  itself  and  purchasable  separately — is 
to  be  prefaced  by  a  comprehensive  Introduction  ;  in  Dr. 
Franke's  book,  this  preliminary  statement  extends  to  nearly 
seventy  pages.  It  will  be  found  that  copious  footnotes 
are  a  conspicuous  feature  of  these  volumes.  Valuable 
Appendices  are  promised,  while  the  Indices  are  to  be 
full  yet  precise,  grouped  under  the  headings  of  Wortregister, 
Nariienregister,  and  Sachregister. 

Six  volumes  have  already  been  published,  but  it  should 


VARIOUS  AUTHORS,  Quellen  der  Religions-Geschichte    407 

be  explained  that  three  ^  of  these  books  really  form  part  of 
an  earlier  similar  work,  the  Religioris-Urkunden  der  Volker, 
which  has  now  been  merged  by  consent  in  a  much  larger 
undertaking. 

Two  volumes  included  in  this  compendious  scheme  ap- 
peared two  years  ago.^  With  them,  the  new  enterprise 
really  begins  ;  and  students  of  Comparative  Religion  will 
find  these  two  publications  to  be  of  exceeding  value.  In 
the  former  volume,  one  is  given  an  excellent  translation 
into  German  of  selected  portions  of  Buddhist  Canonical 
Writings,  while  in  the  latter  a  like  service  is  performed  in 
the  interest  of  the  choicest  Hymns  of  the  Rigveda.  The 
Scriptures  of  all  the  great  religions  of  the  East  are  to  be 
dealt  with  after  a  similar  manner  in  the  volumes  which  are 
to  follow. 

It  will  be  seen  how,  when  this  huge  task  has  been  com- 
pleted, Germany  will  have  placed  her  investigators  in  the 
History  of  Religions  on  a  footing  of  equality  with  English- 
speaking  workers  in  this  field.  The  latter  owe  an  immense 
debt  to  the  labours  of  the  late  Professor  Max  Miiller  and  his 
collaborators,  whose  initial  enterprise  lent  impetus  to 
inquiries  of  this  type  fully  a  generation  ago  ^  ;  corresponding 
research  in  Germany  is  now  sure  to  receive  a  similar  impulse, 
with  the  added  advantage  of  an  examination  of  the  most 
recently  discovered  texts,  and  the  application  to  them  of 
a  scholarship  which,  now  more  mature,  is  fully  abreast  of 
the  times. 

^  Cf.  Johann  Warncck,  Die  Religion  der  Batak.  Ein  Paradigma 
fur  animistische  Religionen  des  Indischen  Archipels,  1909.  Group  12. 
M.  5  ;  Hans  Haas,  Amida  Buddha  unsere  Zuflucht,  1910.  Group  9.  M.  6  ; 
Jakob  Spieth,  Die  Religion  der  Eiveer  in  Siid-Togo,  1911.     Group  10.    M.  10. 

2  Cf.  R.  Otto  Franke,  Dtghanikaya.  Das  Buck  der  langen  Texte  des 
huddhistischen  Kanons,  1913.  Group  8.  M.  14  ;  and  Alfred  Hillebrandt, 
Lieder  des  Rgveda,  1913.  Group  7.  M.  5.  The  sixth  volume  {Prajnd- 
paramita.  Die  Vollkommenheit  der  Erkenntnis.  Nach  indischen,  tihetischen 
und  chinesischen  Quellen,  by  Professor  Walleser  of  Heidelberg,  Group  8) 
appeared  in  1914.  The  seventh  volume  {Kojiki,  Nihongi,  Engishki,  by 
Professor  Florenz  of  Tokyo,  Group  9)  may  be  published  this  year. 

^   Vide  supra,  footnote,  p.  401. 


408  TRANSLATIONS  OF  SACRED  TEXTS 


THE  UNIVERSAL  TEXT  BOOK  OF  RELIGIONS  AND 
MORALS,  edited  by  Annie  Besant,  President  of  tHe 
Theosophical  Society.  London :  The  Theosophical 
Publishing  Society,  1910-1911.  2  vols.  Pp.  viii., 
191+viii.,  178.     35. 

Separated  by  a  long  gap  from  the  four  works  just  named, 
there  stands  another  which  is  entitled  at  least  to  a  courteous 
passing  mention.  Two  volumes  have  already  appeared,  and 
a  third  is  promised.  The  first  is  restricted  to  '  Religion  ', 
and  enumerates  those  '  doctrines  of  the  Universal  Religion  ' 
which  are  incorporated  in  the  varied  faiths  of  mankind. 
'  These  broad  teachings,  found  in  every  faith,  are  a  common 
possession  V  viz.  the  unity  of  God,  the  incarnation  of  Spirit, 
the  brotherhood  of  Man,  etc.  Under  each  of  these  headings, 
various  quotations  (more  or  less  relevant)  are  made  from 
the  Scriptures  of  the  World, — Hindu,  Zoroastrian,  Hebrew, 
Christian,  Islamic,  Sikh,  etc.  The  second  volume  is  allotted 
to  '  Ethics  ',  and  deals  with  its  subject  on  precisely  the  lines 
embodied  in  the  plan  of  its  predecessor.  '  That  all  religions 
teach  similar  ethics  ',  the  author  remarks,^/  is  very  fully 
proved  in  the  following  pages.'  '^  Volume  iii,  long  expected, 
has  not  yet  appeared  ;  but,  w^hen  it  does  so,  it  is  to  present 
'  brief  statements  of  the  special  doctrines  of  the  various 
religions  ',^  with  a  short  account  of  their  local  and  distinctive 
rites. 

The  student  of  Comparative  Religion  will  not  expect  to 
find  here  the  cautious  and  scientific  accuracy  of  expert 
scholarship.  The  practice  of  collecting  mere  '  excerpts  ' 
from  the  Sacred  Books  of  mankind,  and  of  printing  them 
side  by  side  under  selected  headings — especially  if  the  author 
has  some  self-evident  purpose  in  view — has  never  proved 
effective  in  promoting  the  serious  comparison  of  religions.^ 

'  Cf.  vol.  i,  p.  10.  2  ^j  ^ol.  ii,  p.  iv. 

=»  Cf.  James  G.  R.  Forlong,  Short  Texts  in  Faiths  and  Philosophies.     Edin- 
l^urgh,  1807;    Martin  K.  Schcrmerhorn,  The  Sacred  Scriptures  of  the  World. 


BESANT,  Text  Book  of  Religions  and  Morals  409 

Nevertheless,  it  redounds  to  the  credit  of  Theosophy  that 
it  has  always  encouraged  the  study  of  Comparative  Keligion, 
and  it  has  done  not  a  little  to  popularize  and  advance 
inquiries  of  this  character.  '  It  admitted  all  the  facts 
discovered  by  archaeologists  and  antiquarians,  but  asserted 
that  they  were  susceptible  of  quite  other  explanation  than 
that  given  by  the  enemies  of  religion  .  .  .  viz.  that  the 
community  of  religious  teachings,  ethics,  stories,  symbols, 
ceremonies,  and  even  the  traces  of  these  among  savages, 
arose  from  the  derivation  of  all  religions  from  a  common 
centre,  from  a  Brotherhood  of  Divine  Men,  which  sent  out 
one  of  its  members  into  the  world  from  time  to  time  to  found 
a  new  religion,  containing  the  same  essential  verities  as  its 
predecessors,  but  varying  in  form  with  the  needs  of  the  time, 
and  with  the  capacities  of  the  people  to  whom  the  Messenger 
was  sent  .  .  .  Eeligions  are  the  messages  ...  of  Manu,  Zara- 
thushtra,  Buddha,'  ^  etc.  Whether  this  theory  be  accepted 
or  rejected,^  it  is  under  the  influence  of  the  friendly  regard 
which  Theosophy  has  always  shown  towards  Comparative 
Keligion  that  many  have  caught  their  first  impulse  to  face 
courageously  the  problems  which  that  science  presents,  and 
to  subject  them  to  a  serious  and  sustained  study.  Later  on, 
under  the  guidance  of  a  more  competent  and  exacting 
leadership,  some  who  were  merely  curious  at  the  outset — 
anxious  only  to  hear  or  tell  some  new  thing — have  become 
active  and  invaluable  promoters  of  a  branch  of  exact  research 
which,  with  scarcely  an  exception,  has  rewarded  a  hundred- 
fold their  persistent  and  unselfish  industry. 

New  York,  1883  ;  James  M.  Hodgson,  The  Bibles  of  other  Nations.  Man- 
chester, 1885. 

^  Cf.  Annie  Besant,  Theosophy,  pp.  14-15.     London,  1912. 

^  Students  of  Comparative  Religion  will  be  interested  in  a  lecture,  recently 
delivered  by  Principal  A.  G.  Eraser,  entitled  A  Comparison  beticeen 
Christianity  and  Theosophy.  London,  1913.  Theosophy  unfortunately 
glosses  over  the  irreducible  differences  by  which  various  religions  are  separ- 
ated. Mr.  Farquhar  affirms  that  '  so  far  from  providing  a  means  of  recon- 
ciling the  great  religions,  Theosophy  creates  another  religious  system ' 
{The  Crown  of  Hinduism,  p.  20)  :   vide  supra,  p.  297. 


410  TRANSLATIONS  OF  SACRED  TEXTS 

BOUDDHISME  CHINOIS.  Extkaits  du  Tripitaka,  des 
coMMENTAiRES,  ETC.,  par  Leoii  Wieger,  S.J.  Paris  : 
E.  Guilmoto,  1910-  .  In  progress.  Pp.  circa  400, 
each  volume.     Fr.  9,  each  vohime. 

LE  CANON  TAOiSTE,  par  Leon  Wieger,  S.J.  Paris: 
E.  Guihnoto,  1911-  .  In  progress.  Pp.  circa  450, 
each  volume.     Fr.  9,  each  volume. 

Father  Wieger  is  well  acquainted  with  China,  concerning 
whose  history,  language,  folklore,  etc.,  he  has  written  many 
books.  He  has  studied  also  with  eagerness  the  religions  of 
that  country,  and  has  of  late  been  engaged  in  editing  and 
reproducing  various  Chinese  sacred  texts,  each  of  which  is 
accompanied  by  a  fluent  French  translation.  It  was  he  who 
wrote  the  paper  on  '  The  Religion  of  China  '  which  Mr.  Mar- 
tindale  has  incorporated  in  vol.  i  of  his  recent  History  of 
Religions.^ 

Of  Bouddhisme  chinois,  two  vohimes  have  been  issued,^ 
and  two  volumes  of  Le  Canon  tao'iste  have  also  been  com- 
pleted.^ If  the  author's  life  is  spared,  he  promises  to  supply 
us  before  long  with  a  quite  new  and  comprehensive  corpus 
of  ancient  sacred  texts. 

Unfortunately,  however,  this  undertaking  is  marred  by 
several  serious  defects.  A  vast  amount  of  labour  has  been 
expended,  and  a  difficult  situation  has  courageously  been 
faced  ;  yet  one  is  forced  to  say  that  evidences  of  rather 
careless  workmanship  are  by  no  means  infrequent.  Ren- 
derings of  a  text  into  another  language,  while  philologically 
correct,  may  leave  the  reader  immeasurably  remote  from  the 
spirit  and  intention  of  the  original.  There  can  be  detected 
in  these  pages  an  absence  of  poise,  and  a  lack  of  that  accurate 
balancing  of  one's  diction,  which  are  among  the  most  reliable 

'    Vide  supra,  pp.  186  f. 

^  Of.  Vinaya,  monachisme  et  discipline  (1910),  and  Les  Vies  chinoises  du 
Jiuddha  (1913). 

^  (JJ.  Bihliographie  generate  (1911),  and  Les  Peres  du  systeme  tadiste  : 
Lao-tzeu,  Lie-tzeu,  Tchoang-tzeu  (1913). 


WIEGER,  Bouddhisme  Chinois,  etc.  411 

criteria  of  the  mastery  peculiar  to  a  mature  scholar.  More- 
over, considerable  sections  of  the  Chinese  text  are  at  times 
quite  arbitrarily  omitted,  and  thus  a  wrong  impression  is 
once  more  likely  to  be  conveyed  to  those  who  are  accustomed 
unhesitatingly  to  follow  their  leader.  Dr.  Wieger's  per- 
sistent habit  of  abridging  the  text  when  he  thinks  such  a 
course  desirable  is  utterly  destructive  of  the  permanent 
value  of  his  work.  It  is  important,  therefore,  to  put  younger 
students  upon  their  guard,  lest  they  appeal  with  undue 
confidence  to  a  series  of  books  which,  in  many  respects,  are 
of  real  and  abiding  w^orth. 


TKANSACTIONS  OF  CONGRESSES 

AND  LEARNED  SOCIETIES, 

ENCYCLOPEDIAS,  ETC. 

In  the  following  section,  it  is  proposed  to  draw  attention 
to  several  groups  of  volumes — wide  in  their  range,  and 
very  varied  in  character — which  prove  most  valuable,  and 
often  simply  indispensable,  to  students  of  Comparative 
Eeligion.  The  assistance  they  are  capable  of  rendering 
differs  in  kind  and  degree,  but  that  assistance  must  under  no 
circumstances  remain  unsought  and  unutilized. 

These  '  Source  Books  '  are  practically  innumerable.  Only 
representative  works  will  be  mentioned  ;  but  happily,  during 
the  last  four  years,  such  publications — often  of  a  more  than 
ordinarily  high  standard  of  excellence — have  been  very 
greatly  multiplied.  They  may  be  classified  under  four 
distinctive  headings. 

(1)  CONGEESSES 

There  has  never  been  a  period  when  Conferences  and 
Congresses — local  and  international — have  been  so  numerous, 
so  ardent,  and  so  various  as  to-day.  They  undertake  to 
deal  with  almost  every  conceivable  theme. 

The  motive  which  inspires  these  assemblies  is  altogether 
commendable.  Nor  do  such  Congresses  fail  to  achieve  in 
large  measure  the  ends  they  have  in  view.  '  The  broadened 
range  of  survey,  the  deliberate  comparison  of  differing 
judgements  arrived  at  by  the  more  notable  leaders  in  any 
science,  the  open  impromptu  discussions  that  follow,  the 
indefinable  stimulus  that  is  secured  through  personal  contact 
with  experienced  and  venerated  teachers,  and  the  diffusion 
of    intelligence    touching    a    great    variety    of    important 


TRANSACTIONS  OF  CONGRESSES  413 

subsidiary  questions,  invariably  count  for  a  great  deal  '.^ 
Not  only  so,  but  some  of  the  most  important  literary  under- 
takings of  modern  times  have  been  the  direct  fruitage  of 
such  Congresses.  It  may  be  worth  while  to  cite  one  or  two 
recent  instances.  Take,  for  example,  the  preparation  and 
publication  of  The  Encyclopcedia  of  Islam,^ — a  project  which, 
often  discussed  by  savants  attending  successive  meetings  of 
the  International  Congress  of  Orientalists,^  led  to  action 
being  finally  taken  at  the  Assemblee  Generale  de  I'Associa- 
tion  Internationale  des  Academies  held  in  Paris  in  1901. 
Or  one  may  mention  the  proposal  to  provide  a  Dizio7iario 
hio-hihliografico  italiano,  more  fully  described  as  a  Rejjer- 
torio  hiografico  delta  storia  d'ltalia  dot  476  al  1900,  to  be 
edited  by  Leone  Caetani,  Principe  di  Teano,* — a  scheme 
which  was  discussed  at  the  International  Congress  of  His- 
torical Studies  ^  held  in  Berlin  in  1908.  Or  again,  all  must 
recall  the  suggestion  that  the  preparation  of  a  new  Mediaeval 
Latin  Dictionary  should  at  last  be  seriously  undertaken, 
a  proposition  which  was  brought  forward  and  ably  supported 
at  the  still  more  recent  meeting  of  the  same  Congress,  when 
it  met  in  London  in  1913.^  Lesser  literary  results,  such  as 
the  founding  of  a  new  scientific  journal  or  review,'  have  like- 
wise often  been  achieved  through  the  enlightened  action  of 
some  international  Congress.^ 

At  each  of  these  great  Councils,  considerable  attention  is 
paid  to  the  developments  taking  place  in  various  auxiliary 
sciences  ;  and  herein  lies  the  necessitv  that  students  of 
Comparative  Religion  should  make  frequent  and  systematic 
survey  of  many  a  long  row  of  bulky  printed  Transactions. 
Unfortunately,  the  custom  of  dispensing  with  printed  Pro- 
ceedings is   steadily   on  the  increase.     Advance   copies   of 

^  Cf.  Jordan,  Comparative  Religion  :  Its  Genesis  and  Growth,  p.  301. 
Edinburgh,  1905. 

^   Vide  infra,  pp.  438  f.  ^  Vide  infra,  pp.  414  f. 

*  Vide  supra,  pp.  302  f.  ^  Vide  infra,  pp.  421  f. 

^  Cf.  the  proposal  to  publish  an  up-to-date  Lexicon  of  Greek  and  Roman 
Mythology  and  Religion  :   vide  infra,  p.  419.  '   Vide  infra,  p.  489. 

*  Cf.  the  founding  of  the  Kennedy  School  of  Missions  :  vide  infra,  p.  498. 


414  TRANSACTIONS  OF  CONGRESSES 

individual  Papers  can  usually  be  obtained,  and  those  who 
are  specially  interested  in  them  are  thus  able  to  procure 
them  by  merely  asking  for  them.  On  the  other  hand,  the 
publishing  of  all  Papers  m  extenso  is  too  costly,  while  the 
furnished  abstracts  of  them  are  in  most  cases  wholly  un- 
satisfactory. The  lesson  to  be  learned  is  that,  in  so  far  as 
possible,  a  student  should  arrange  to  attend  the  more  promis- 
ing of  these  Congresses.  The  time  demanded,  though 
yielded  perhaps  somewhat  grudgingly,  will  generally  in  the 
end  be  sufficiently  repaid.  The  '  impromptu  discussions  ', 
to  which  reference  has  already  been  made,^  are  seldom 
correctly  reported,  if  indeed  they  are  reported  at  all.  Should 
one  be  precluded  however  from  giving  personal  attendance, 
the  Papers  of  most  likely  value  should  promptly  be  procured, 
and  pigeon-holed  for  reference  when  required 

It  is  not  proposed,  in  the  present  instance,  lo  do  more  than 
single  out  for  commendation  a  very  few  of  the  Congresses 
which  have  been  convened  during  the  past  four  years.  In 
making  a  selection,  the  choice  has  naturally  fallen  upon 
those  which  have  afforded  the  largest  measure  of  help  to 
students  of  Comparative  Religion. 

ACTES  DU  SEIZIEME  CONGRES  INTERNATIONAL 
DES  ORIENTALISTES.  Session  d'Athbnes,  Avril 
6-14,  1912.  Athens  :  Meissner  et  Kargadonris,  1912. 
Pp.  252.     Fr.  7.50. 

This  great  Council,  invariably  attended  by  many  of  the 
foremost  savants  of  our  day,  is  one  of  those  which  un- 
happily are  falling  into  the  habit  of  allowing  their  Trans- 
actions to  remain  unprinted.  At  the  Copenhagen  Congress, 
it  was  resolved — as  regards  that  particular  Meeting — that 
'  la  publication  des  actes  in  extenso  ou  en  extraits  detailles 
soit  supprimee,  et  qu'au  lieu  de  celle-ci  paraisse  une  sim- 
ple enumeration  des  questions  traitees  '.^      The  Executive 

^   Vide  supra,  p.  412. 

^  Cf.  Actes  du  Quinzieme  Congres  international  des  Orientalistes.  Session 
de  Copenhague,  1908,  p.  80.     Copenhague,  1909. 


Congres  International  des  Orientalistes  415 

Committees  of  many  a  future  Congress  are  quite  certain  to 
quote  and  accept  this  precedent ! 

The  way  in  which  a  student  of  Comparative  Kehgion  can 
best  surmount  this  difficulty,  and  thus  continue  to  secure  for 
himself  the  rich  material  that  may  be  derived  from  scores  of 
unofficially  printed  documents,  has  already  been  explained.^ 
Many  of  the  earlier  volumes  of  the  Proceedings  of  the  Con- 
gress of  Orientalists  can  still  quite  easily  be  obtained.  In 
order  to  guide  the  investigator  in  his  search,  it  may  prove 
useful  to  supply  a  list  of  the  Congresses  which  have  thus  far 
been  held.  Inaugurated  by  a  notable  assembly  held  in 
Paris  in  1873,  meetings  followed  in  London,  1874,  (3)  St. 
Petersburg,  1876,  (4)  Florence,  1878,  (5)  Berlin,  1881, 
(6)  Leiden,  1883,  (7)  Vienna,  1888,  (8)  Stockholm  and  Chris- 
tiania,  1889,  (9)  London,  1892,  (10)  Geneva,  1894,  (11)  Paris, 
1897,  (12)  Kome,  1899,  (13)  Hamburg,  1902,  (14)  Algiers, 
1905,  (15)  Copenhagen,  1908,  and  (16)  Athens,  1912.  The 
next  assembly  was  summoned  to  meet  at  Oxford  in  1915. 


FIFTH  INTEKNATIONAL  CONGEESS  OF  FKEE 
CHEISTIANITY  AND  KELIGIOUS  PKOGRESS, 
HELD  IN  Berlin,  August  5-10,  1910.  Edited  by 
Charles  William  Wendte.  Berlin-Schoneberg :  Pro- 
testantischer  Schriftenvertrieb,  G.  m.  b.  H.,  1911. 
Pp.  xi.,  679.     9s.  6d.     [M.  8.50.] 

The  German  report  of  the  proceedings  of  this  Weltkongress 
filr  freies  CJiristentum  und  religiosen  Fortschritt,  issued  by 
the  same  Publishing  Company,  is  in  some  respects  fuller  than 
its  English  counterpart  ;  but  it  is  better  perhaps,  in  the 
present  case,  to  call  attention  to  a  volume  which  is  the  more 
likely  of  the  two  to  be  consulted  by  English-speaking  readers. 
The  translations,  on  the  whole,  are  quite  satisfactory  ;  in 
certain  instances,  however,  full  justice  is  scarcely  done  to  the 
language  employed  by  the  writers  of  some  highly  important 

^   Vide  supra,  pp.  413^. 


416  TRANSACTIONS  OF  CONGRESSES 

papers.  It  must  be  added  that  it  is  especially  to  be 
regretted  that  Professor  Wobbermin's  discussion  of  '  The 
Task  and  Significance  of  the  Psychology  of  Religion  '  ^  has 
not  been  included  in  the  English  edition  of  this  work. 

These  successive  Congresses  have  been  viewed  in  some 
quarters  with  a  certain  amount  of  suspicion,  owing  no  doubt 
to  the  circumstances  and  influences  which  chiefly  account 
for  their  origin.  Such  objections  carry  no  weight  with 
students  of  Comparative  Religion,  who  regard  all  dogmatic 
differences  from  a  wholly  impartial  point  of  view.^  They 
are  satisfied  with  the  fact  that  each  of  these  Congresses — held 
respectively  in  London  (1901),  Amsterdam  (1903),  Geneva 
(1905),  Boston  (1907),  Berlin  (1910),  and  Paris  (1913)3_has 
been  productive  of  clearer  thinking  and  saner  judgements  on 
the  subject  of  religion.  The  compact  volumes  of  successive 
Transactions  are  well  worthy  of  a  place,  and  are  certain  to 
secure  a  place,  on  the  bookshelves  of  every  investigator  of 
the  central  problems  of  reason,  faith  and  conduct. 

For  students  of  Comparative  Religion,  the  most  fruitful 
section  in  the  latest  volume  is  Part  V,  which  bears  the 
general  title  '  Sympathetic  Relations  between  Christianity 
and  other  Great  World-Faiths  '.  Here  are  traced  certain 
affinities  between  the  Christian  religion  and  Mohamme- 
danism, Buddhism,  Sikhism,  Hinduism,  etc.  etc.  Almost 
all  the  writers  of  these  papers  are  Eastern  scholars  who 
regard  Christianity  from  an  oriental  point  of  view,  and 
through  an  atmosphere  which  is  not  always  favourable  to 
securing  a  right  perspective  of  its  qualities.  Nevertheless, 
their  verdict  is  neither  unfriendly  nor  unjust  ;  while,  even 
among  casual  onlookers,  it  is  bound  to  awaken  many  new  and 
sobering  reflections.     Professor  Gunkel's  exposition  of  '  The 

*  Cf.  Georg  Wobbermin,  Aufgahe  und  Bedeutung  der  Beligionspsychologie. 
Berlin-Schoneberg,  1910.  Cf.  also  the  same  author's  Ziim  Streit  um  die 
Religionspsychologie  :   vide  supra,  p.  162. 

^   Vide  infra,  pp.  512  f.,  516  f.,  etc. 

'  Cf.  Actes  du  Sixieme  Congres  international  du  progres  religieux.  Paris » 
[publication  postponed].  For  a  good  report  of  the  proceedings  cf.,  mean- 
while, Bihjchnis,  vol.  ii,  pp.  .352  f.  :   vide  infra,  p.  475. 


International  Congress  of  Free  Christianity    .  417 

History  of  Keligion  and  Old  Testament  Criticism  '  ^  is  one 
of  the  papers  which  will  repay  careful  perusal  and  study. 

The  next  meeting  of  the  Congress,  now  inevitably  delayed, 
was  to  have  been  convened  in  Prague  in  1915. 


VEKHANDLUNGEN  DES  SOZIOLOGENTAGES,   1910, 

herausgegeben  von  der  Deutschen  Gesellschaft  fiir 
Soziologie.  Tubingen  :  J.  C.  B.  Mohr,  1911.  Pp.  335. 
M.  8. 

'  The  German  Society  for  the  Study  of  Sociology  '  held  its 
first  Congress  in  Berlin  in  October  1910.  In  addition  to  the 
present  volume,  which  contains  a  number  of  excellent  papers 
by  well-known  writers,  a  second  volume — performing  a  like 
office  for  a  second  Congress  held  in  Berlin  in  October  1912 — 
was  issued  by  the  same  Publishers  in  1913. 

The  method  and  purpose  of  Sociology  are  here  set  forth  in 
much  detail,  though  not  without  the  risk  of  raising  a  some- 
what heated  controversy  in  a  quarter  that  will  immediately 
suggest  itself !  ^  Those  who  approach  the  study  of  religion 
from  the  sociological  point  of  view  will  consult  with  advan- 
tage these  thoughtful  and  timely  volumes. 


COMPTE  KENDU  DU  XIV^  CONGEES  INTEK- 
NATIONAL  D'ANTHROPOLOGIE  ET  D'ARCHEO- 
LOGIE  PREHISTORIQUE,  tenu  a  Geneve  du 
9M4®  Septembre  1912.  2  tomes.  Geneve :  Albert 
Kiindig,  1913-1914.     Pp.  696  +  528.     Fr.  40. 

Among  the  '  Communications  et  Discussions  '  contained  in 
these  volumes,  there  are  few  perhaps  that  claim  mention 
when  regarded  from  the  standpoint  of  the  student  of  religions. 
Yet  here  is  a  field,  wide  and  fruitful,  which  experts  are 
exploring  not  merely  for  their  own  information,  but  equally 
for  the  advantage  of  those  who  account  Anthropology  and 


1  Cf.  pp.  114-25.  ^  Vide  supra,  pp.  66  f. 

E  e 


418  TRANSACTIONS  OF  CONGRESSES 

Archaeology  to  be '  avenues  of  approach '  to  a  domam  that 
lies  still  in  advance  of  them.  Moreover,  the  illustrations 
with  which  these  volumes  abound  cannot  be  too  warmly- 
commended. 

The  attendance  at  this  Congress — numbering  more  than 
five  hundred,  and  very  cosmopolitan  in  its  character — 
affords  a  sufficient  reply  to  those  who  contend  that  the  day 
for  such  Assemblies  is  drawing  to  a  close.  The  interest 
immediately  awakened  was  sustained  throughout  the  course 
of  the  proceedings, — a  gratifying  tribute  to  the  quality  and 
range  of  the  papers  which  the  Congress  inspired,  and  which 
afterAvards  it  was  happily  instrumental  in  circulating  among 
appreciative  readers  in  Eastern  and  Western  countries. 

The  next  Congress  was  appointed  to  meet  at  Madrid  in 
1915. 

ACTES  DU  IV«  CONGRES  INTERNATIONAL  D'HIS- 
TOIRE  DES  RELIGIONS,  tenu  a  Leide  du  9M3« 
Septembee  1912.     Leide  :  E.  J.  Brill,  1913.     Pp.  172. 

[Not  for  sale.      Obtainable  only  by  Members  of  the 
Congress.] 

In  several  particulars,  the  Executive  Committee  of  the 
Fourth  International  Congress  did  not  follow  the  initiative 
of  their  predecessors  at  Oxford.  To  mention  but  one 
instance,  no  separate  department  was  allotted  to  '  The 
Method  and  Scope  of  the  History  of  Religions  '.  Opinions 
differed  as  to  the  advisability  of  repeating  the  '  new  depar- 
ture '  which  Oxford  inaugurated  ;  ^  and  accordingly,  in 
view  of  certain  considerations  which  were  pressed,  this 
Section  was  not  revived  at  Leiden. 

The  subjects  with  which  students  of  Comparative  Religion 
are  accustomed  to  occupy  themselves  will  be  found,  never- 
theless, scattered  here  and  there  throughout  this  volume. 
In  Section  I,  these  topics  are  dealt  with  under  the  heading 
'  Religions  des  Peuples  Sauvages,  et  Questions  Generales  '. 

^  Cf.  Jordan,  Comparative  Religion  :  A  Survey  of  its  Recent  Literature, 
1900-1909,  pp.  54-5.     Edinburgh,  1910. 


Congres  International  d'Histoire  des  Religions  419 

Professor  Goblet  d'Alviella,  as  was  fitting,  was  chosen  one 
of  the  Presidents  of  this  Section  ;  and  his  personal  contri- 
bution ^ — an  able  paper  to  which  reference  has  already  been 
made  '^ — reminds  one  of  the  leadership  and  valued  aid  he 
rendered  in  a  similar  capacity  at  Oxford.  His  paper  bears 
a  title  slightly  different  from  that  which  he  gave  to  it  when 
it  was  afterwards  printed  in  separate  form  ;  and  it  is  here 
compressed  within  six  and  a  half  pages,  whereas  it  extends  to 
twenty-three  pages  when  given  in  full.  If  the  truth  must  be 
told,  the  Leiden  Transactions  are  exceedingly  disappointing 
in  that  they  contain  only  the  very  scantiest  abstracts  of  the 
papers  which  were  read  ;  while  many  of  the  contributions 
offered,  not  having  been  presented  in  person  by  their  authors, 
have  been  altogether  omitted.  Professor  Bertholet  furnished 
in  this  Section  an  excellent  discussion  entitled  '  Der  Ver- 
sohnungsgedanke  in  der  Religion',  but  it  has  here  been  cur- 
tailed within  the  pitiful  limits  of  merely  two  pages. ^ 

In  other  Sections  of  the  Congress,  Professor  Oltramare 
writes  suggestively  on  '  La  Morale  du  Bouddhisme  con- 
sideree  dans  ses  relations  avec  la  Doctrine ; '  ^  Mr.  Stanley 
A.  Cook,  on  '  The  Old  Oriental  Religions  and  the  Comparative 
Study  of  Religions  ',^  Professor  Jastrow,  on  '  Babylonian, 
Etruscan,  and  Chinese  Divination ; '  ^  Professor  Monseur, 
on  '  Considerations  sur  les  rapports  entre  les  religions  de 
rinde  et  de  la  Perse ;  '  ^  Bishop  Massignon,  on  '  De  I'influ- 
ence  du  Soufisme  sur  le  developpement  de  la  theologie 
morale  islamique  avant  le  iv®  siecle  de  I'Hegire  ; '  ^  Professor 
Calderon,  on  '  Parallels  between  the  Thracian  Elements  of 
Oreek  Religion  and  Modern  Slavonic  Folklore ; '  ^  Professor 
Nilsson,  '  tJber  den  Plan  eines  Lexikons  der  griechischen 
und  romischen  Religion  mit  Ausschluss  der  Mythologie ; '  ^° 
Canon  MacCulloch,  on  '  The  Celtic  Conception  of  the  Future 
Life ; '  ^^  Professor  Clemen,  on  '  Der  Einfluss  der  Mysterien- 

1  Cf.  pp.  57-63.  ^  Vide  supra,  pp.  346  f.  '  Cf.  pp.  47-9. 

*  CJ.  pp.  76-81.  ^  Cf.  pp.  99-102.  '  Cf.  pp.  106-11. 

'  CJ.  pp.  111-12.  «  Cj.  pp.  121-2.  «  Cf.  pp.  127-8, 

"  Cf.  pp.  131-2.  "  Cf.  pp.  143-4. 

E  e2 


420  TRANSACTIONS  OF  CONGRESSES 

religion  auf  das  Urchristentum ;  '  ^  and  Professor  Bacon, 
on  '  Baur's  Theory  of  New  Testament  Origins  from  the 
viewpoint  of  Comparative  EeKgion  '.^ 

In  addition  to  the  Ades  having  been  reduced  to  the  pro- 
portions already  indicated, — as  contrasted  with  two  volumes, 
containing  a  total  of  833  pages,  in  1908 — it  seems  a  mistake 
not  to  have  offered  the  volume  for  sale,  as  in  previous 
years.  Many  who  cannot  make  it  convenient  to  attend  these 
Congresses  are,  nevertheless,  profoundly  interested  in  the 
discussions  they  arouse  and  the  conclusions  they  announce. 

The  next  meeting  was  appointed  to  be  held  in  Heidelberg 
in  1916. 


INTER-RACIAL  PROBLEMS.  Papers  Communicated 
TO  THE  First  Universal  Races  Congress,  held  at 
THE  University  of  London,  July  26-29,  1911.  Lon- 
don :  P.  S.  King  and  Son,  1911.     Pp.  xlvi.,  485.     7s.  Qd, 

This  volume  represents  a  new  departure  in  the  world  of 
thought  and  action.  '  Henceforth  it  should  not  be  difficult 
to  answer  those  who  allege  that  their  own  race  towers  far 
above  all  other  races,  and  that  therefore  other  races  must 
cheerfully  submit  to  being  treated  (or  mal-treated)  as-  hewers 
of  wood  and  drawers  of  water  '.^ 

The  object  of  this  Congress,  as  stated  in  its  formal 
invitation,  was  to  '  discuss,  in  the  light  of  science  and  the 
modern  conscience,  the  general  relations  subsisting  between 
the  peoples  of  the  West  and  those  of  the  East, — between 
so-called  white  and  so-called  coloured  peoples — with  a  view 
to  encouraging  between  them  a  fuller  understanding,  the 
most  friendly  feelings,  and  a  heartier  co-operation  '. 

That  the  '  general  relations  '  in  question  are  dependent,  in 
no  small  measure,  upon  a  fuller  understanding  and  a  more 
friendly  co-operation  among  men  of  pronounced  religious 
convictions     needs    no    demonstration.     Hence,    although 

»  Cf.  pp.  149-53.  2  Of.  p.  156.  '  Cf.  p.  v. 


Universal  Races  Congress  421 

problems  in  Anthropology,  Ethnology,  Sociology,  Psycho- 
logy, etc.,  received  ample  discussion,  an  excellent  paper  on 
'  Kehgion  as  a  Consolidating  and  Separating  Influence  '  ^ 
was  submitted  by  an  expert  in  Comparative  Eehgion, 
Professor  T.  W.  Ehys  Davids.  '  This  inner  spiritual  fount 
will  ever  make  ',  he  says,  '  both  for  division  and  for  consoli- 
dation.' 2  Special  mention  must  be  made  of  a  paper  on 
'  Shintoism '  ^  by  Dr.  Genchi  Kato,  Lecturer  on  the  Science 
of  Eehgion  in  the  Imperial  University  of  Tokyo ;  of 
another,  on  '  The  Behai  Movement'^  by  'Abdu'1-Baha,  and 
of  one  on  '  The  Influence  of  Missions  '  ^  by  Professor  Alfred 
Caldecott. 

An  excellent  Bibliography — covering  (1)  Anthropology, 
(2)  Ethnography,  and  (3)  Eace  Contact — brings  this  emi- 
nently useful  volume  to  a  close  ;  it  will  prove  of  much 
service  to  students,  whether  younger  or  more  mature.  The 
second  Congress,  which  was  to  have  met  this  year  in  Paris, 
is  (owing  to  the  European    war)  indefinitely  postponed. 


FOUETH  INTEENATIONAL  CONGEESS  OF  HIS- 
TOEICAL  STUDIES,  held  in  London,  April  3-9, 
1913.     [The  Proceedings  have  not  yet  been  published.] 

This  great  Congress,  first  convened  at  The  Hague  in  1898, 
is  one  of  those  learned  societies  which  frequently  cause 
disappointment  by  their  omission  to  publish  Transactions.^ 
A  great  deal  of  printing  has  statedly  to  be  supervised  and 
paid  for  ;  but,  for  the  most  part,  it  covers  merely  the  inci- 
dental needs  of  each  Meeting,  and  consists  largely  of  circu- 
lars, programmes,  cards  of  invitation,  lists  of  members, 
and  the  like.  Take  such  an  item  as  the  Kongress-Tagehlatt, 
— printed  daily  in  four  languages,  and  running  in  the  aggre- 
gate into  hundreds  of  pages — which  was  supplied  to  members 

1  Cf.  pp.  62-7.  ^  Cf.  p.  67.  3  Qf^  pp^  Ul-S. 

Cf.  pp.  155-7.     Vide  supra,  pp.  288  f.  ^  Cf.  pp.  302-12. 

*  Vide  supra,  pp.  413-4,  and  infra,  pp.  425,  etc. 


4 


422  TRANSACTIONS  OF  CONGRESSES 

during  the  Historical  Congress  that  met  in  Berlin,  August 
6-12,  1908.  After  the  Meeting  immediately  preceding  it, 
held  at  Rome  in  1903,  and  more  recently  at  the  close  of  the 
London  Congress,  individual  papers  were  sent  independently 
by  their  authors  to  the  press  ;  but  the  promised  '  volume  ', 
hoped  for  at  the  conclusion  of  the  latest  of  these  assemblies, 
has  not  yet  seen  the  light. 

The  International  Congress  of  Historical  Studies  makes  no 
pretence  to  undertake  the  promotion  of  the  study  of  the 
History  of  Religions.  Nevertheless,  as  already  remarked,^ 
the  historical  development  of  many  branches  of  research 
'  subsidiary  '  to  the  study  in  question  is  noted  and  chronicled 
at  each  successive  meeting.  For  instance,  at  the  Congress 
held  in  1913,  not  only  were  the  results  accumulated  within 
such  great  central  departments  as  Oriental  History,  Greek 
and  Roman  History,  Religious  and  Ecclesiastical  History, 
Archaeology,  etc.,  diHgently  expounded,  but,  under  its 
'  Related  Subjects  ' — Ethnology,  Egyptology,  etc. — a  great 
deal  of  rich  and  most  suggestive  material  was  brought  to  the 
notice  of  special  students  in  almost  every  domain  of  modern 
scientific  inquiry. 

The  fifth  Congress  will  meet  in  Petrograd  in  1918. 

SEMAINE    D'ETHNOLOGIE    RELIGIEUSE.      Compte 

RENDU    ANALYTIQUE    DE    LA    PREMIERE    SESSION,    TENUE 

A    LouvAiN   Du    27e   AouT   AU   4®    Septembre    1912. 
Bruxelles  :   Albert  Dewit,  1913.     Pp.  340.     Fr.  6. 

A  modest  '  Summer  School ',-  due  chiefly  to  the  initiative 
of  Dr.  Wilhelm  Schmidt  of  Vienna  (its  energetic  Secretary) 
and  of  Professor  Frederic  Bouvier  of  Hastings  (England), 
has  recently  been  begun  in  Belgium  ;  and  the  record  of  its 
first  session  is  certainly  full  of  promise.     As  might  be  ex- 

^  Vide  supra,  pp.  413,  417-8,  etc. 

*  In  a  preliminary  statement,  it  is  declared  that  this  School  ought  to  be 
regarded  rather  in  the  light  of  '  une  Semaine  studiouse  que  d'un  Congres.  Le 
but  devait  en  etre  avant  tout  technique,  I'orientation  resolument  scientifique, 
I'esprit  franchement  catholique  '  (p.  24). 


Se7naine  d'Ethnologie  Religieuse  423 

pected,  in  view  of  the  surroundings  and  influences  amid 
which  this  assemblage  must  meet, — its  lectures  being  given 
under  the  express  patronage  and  goodwill  of  the  Archbishop 
of  Malines — a  strongly  conservative  atmosphere  is  discern- 
ible in  almost  every  page  of  its  Proceedings  ;  indeed,  the 
raison  d'etre  of  the  School  is  to  be  found  in  the  fact  that 
'  nous  avons  des  raisons  serieuses  d'accueillir  avec  une  cer- 
taine  mefiance  les  conclusions  arbitraires  de  la  science 
moderne  des  religions  ',^  and  in  '  la  confusion  produite  dans 
I'Histoire  des  Eehgions  par  les  theories  fantaisistes  de 
I'ecole  evolutionniste  et  du  peril  qu'elles  font  courir  aux 
croyances  chretiennes  '  ? 

At  the  initial  series  of  meetings, — in  addition  to  the 
consideration  of  the  more  general  aspects  of  Ethnology- 
special  attention  was  devoted  to  Totemism,  the  religions  of 
Annam,  and  the  Ethnology  of  Oceania  and  Africa.  Lec- 
turers from  France,  Holland,  Germany,  and  Austria  came 
to  assist  their  Belgian  confreres.  Although  the  School  is 
organized  chiefly  in  the  interests  of  missionaries  who  are- 
about  to  engage  in  propagandist  efforts  among  non-Christian 
peoples, — '  un  moyen  pratique  .  .  .  pour  initier  mission- 
naires  et  etudiants  catholiques  a  I'etude  technique  de  I'ethno- 
logie  en  general  et  des  religions  non-chretiennes  en  parti- 
culier  '  ^ — a  commendable  spirit  of  impartiality  and  of 
marked  religious  tolerance  distinguishes  the  utterances  of 
most  of  the  teachers.  The  numerous  Bibliographies  which 
this  volume  furnishes  are  fairly  full ;  they  are  drawn  from 
widely  varied  sources,  and  are  notably  up-to-date. 

Prior  to  the  second  session  of  the  School  (1913),*  arrange- 
ments were  made  to  ensure  a  thorough  study  of  Mythology 
and  Mohammedanism.  This  undertaking  deserves  to  be 
supported,  by  Catholics  and  non-Catholics  ahke,  in  a  hearty 
and  sympathetic  way. 

1  C/.  p.  28. 

2  Cf.  Revue  (Thistoire  ecdesiastique,  vol.  xiii,  p.  747.     Louvain,  1912. 
=  Cf.  p.  23. 

*  The  School,  if  revived,  will  likely  meet  in  future  during  every  second 
or  third  year. 


424  TRANSACTIONS  OF  CONGRESSES 


ACTES  DU  1''  CONGEES  INTERNATIONAL  D'ETH- 
NOLOGIE  ET  D'ETHNOGRAPHIE,  tenu  a  Neu- 
CHATEL  DU  1^^  AU  5®  JuiN  1914.  [The  Proceedings 
have  not  yet  been  published.] 

Up  to  the  time  of  preparing  these  notes,  no  vokmie  of 
Transactions  has  appeared ;  but  an  official  record  of  the 
Meeting  will  shortly  be  issued. 

Certainly  those  who  were  present  at  the  Congress — the 
first  of  its  order — were  not  disappointed  in  the  results  it 
achieved.  Its  membership  was  made  up  of  scholars  who 
had  journeyed  from  many  widely  separated  countries.  Not 
a  few  must  have  recalled  the  fact  that  the  first  Congres 
International  d'Anthropologie  et  d'Archeologie  Prehisto- 
riques  (1866)^  was  convened  at  Neuchatel;  and  here,  most 
fittingly ,~at  a  centre  which  has  long  devoted  special  research 
to  Ethnographic,  and  where  Professor  van  Gennep  (Direc- 
teur  of  a  well-known  scientific  review  2)  has  recently  been 
added  to  the  University  staff — another  new  departure  was 
courageously  inaugurated. 

In  an  advance  Circulaire  a  distinction  was  expressly 
drawn  between  Ethnology  ('  classement  des  races  ')  and 
Ethnography  {'  etude  comparee  des  civilisations  ').  In  the 
absence  temporarily  of  any  fuller  record  of  the  proceedings, 
the  topics  for  discussion,  arranged  in  an  admirably  classified 
list,  may  be  reproduced  as  follows :  (1)  Ethnographie 
generale  (methods,  history,  etc.),  (2)  Ethnographie  psycho- 
logique  (Psychology  of  Religion,  Mythology,  etc.),  (3)  Ethno- 
graphie sociologique  (primitive  forms  of  racial  organization), 
(4)  Ethnographie  technologique  (beginnings  of  arts  and 
industries),  (5)  Ethnologie  et  Ethnographie  prehistoriques 
et  protohistoriques,  (6)  Ethnologie  et  Ethnographie  antiques 
(Egyptian,  Assyro-Babylonian,  Persian,  Asia  Minor  types, 
Greek,  and  Roman),  (7)  Ethnologie,  Ethnographie,  et  Folk- 

^  Vide  supra,  pp.  417  f. 

*  Cf.  Revue  d' Ethiographie  et  de  Sociologie  :  vide  infra,  p.  488. 


Congres  International  d'Ethnologie  et  d' Ethnographie       425 

lore  de  I'Europe,  (8)  Ethnologie,  Ethnograpliie,  et  Folklore 
de  I'Asie  et  de  I'Oceanie,  (9)  Ethnologie,  Ethnographie,  et 
Folklore  de  I'Afrique,  (10)  Ethnologie,  Ethnographie;  et  Folk- 
lore de  I'Amerique,  and  (11)  Enseignement  des  Sciences  de 
FHomme  (organization  and  extension  of  Ethnographical 
Museums^).  For  students,  anxious  to  appropriate  sugges- 
tions offered  by  savants  at  work  in  an  adjacent  field,  the 
thoughts  quickened  by  the  discussion  of  many  of  the  fore- 
going themes  naturally  proved  most  fruitful  and  timely. 


ATTI  DEL  IIP  CONGEESSO  AKCHEOLOGICO  IN- 
TEKNAZIONALE,  tenuto  a  Koma  dal  9°  al  16<^ 
Ottobre  1912.  [The  Proceedings  have  not  yet  been 
published.] 

The  tardy  appearance  of  the  Transactions  of  this  Congress 
has  regretfully  to  be  noted.  An  abridged  statement,  giving 
a  rapid  survey  of  the  ground  overtaken,  and  registering  the 
names  of  those  who  took  a  prominent  part  in  the  discussions 
which  ensued,  has  already  been  distributed  among  mem- 
bers ;  2  but  something  much  more  satisfying  is  very  greatly 
desired. 

Many  papers  of  a  *  subsidiary  '  sort,  most  interesting  to 
students  of  Comparative  Keligion,  were  read  in  the  Sections 
allotted  to  Archaeology  (prehistoric,  oriental,  prehellenic, 
itahan,  etruscan,  christian,  etc.),  Philology,  Papyrology,  etc. 
Section  IX  however,  set  apart  for  researches  in  Mitologia 
e  Storia  delle  Beligioni,  was  especially  attractive.  Under  the 
very  competent  guidance  of  Professor  Ignazio  Guidi  (Presi- 
dent) and  Dr.  Luigi  SalvatorelH  (Secretary),  its  dehberations 
were  from  the  outset  kept  firmly  in  hand.  It  is  to  be  hoped 
that  the  valuable  papers  thus  procured  may,  before  long, 
be  made  accessible. 

^  Vide  infra,  pp.  502  f . 

*  Cf.  Bollettino  riassuntivo  del  IIP  Congresso  Archeologico  Internazionale. 
Roma,  1913. 


426  TRANSACTIONS  OF  CONGKESSES 

IL  VIP  CONGRESSO  DELLA  SOCIETA  ITALIANA 
PER  IL  PROGRESSO  DELLE  SCIENZE,  tenuto 
A  Siena  dal  22^  al  27^  Settembre  1913.  [The  Pro- 
ceedings have  not  yet  been  pubHshed.] 

At  this  seventh  meeting  of  a  Congress  which  has  already 
won  distinction  because  of  its  keen  and  progressive  spirit, 
a  new  Section  was  created  in  the  department  of  Scienze 
morali,  and  its  members  were  instructed  to  devote  their 
special  attention  to  a  study  of  the  Storia  delle  Religioni, 
Not  only  so,  but — at  this  initial  meeting  of  the  Section — • 
papers  were  offered  in  quite  unexpected  numbers.  Professor 
Pettazzoni  read  one  entitled  '  II  Criterio  del  Nirvana  nella 
valutazione  religiosa  del  Buddismo ' ;  while,  in  the  Circoh 
Filosofico  of  the  Congress,  he  offered  an  excellent  summary 
of  current  opinion  on  '  Le  Origini  della  idea  di  Dio,  secondo 
le  recenti  teorie  storico-religiose  '.^  Dr.  Salvatorelli,  who 
recently  published  the  valuable  Bibliography  elsewhere 
reviewed,^  spoke  on  '  La  Storia  del  Cristianesimo  ed  i  suoi 
rapporti  con  la  Storia  civile  '.  Don  Nicola  Turchi — whose 
excellent  Manual  has  already  been  referred  to,^  and  who  has 
recently  been  hard  at  work  on  two  other  volumes,  one 
deahng  with  certain  principles  which  govern  the  Science 
of  Religion  and  the  other  concerned  with  questions  relating 
to  early  Byzantine  civilization^ — read  a  paper  entitled 
'  Sul  valore  del  jus  liberorum  nella  legislazione  religiosa  del- 
I'imperatore  Augusto  '.  Evidently  this  Storia  delle  Religioni 
Section  is  going  to  provide  students  of  Comparative  Religion 
with  some  very  useful  supplementary  material.  It  is 
advisable,  therefore,  that  all  who  are  keen  in  this  pursuit 
should  keep  themselves  informed  as  to  the  work  attempted 
and  achieved  by  their  confreres  in  Italy. 

*  Vide  supra,  pp.  330  f . 

'  Cf.    Luigi    Salvatorelli,    Introduzione    biblior/rafica    alia   scienza    delle 
religioni  :  vide  infra,  pp.  460  f . 

^  Cf.  Nicola  Turchi,  Storia  delle  Religioni  :  vide  supra,  pp.  198  f. 

*  Cf.  II  Culto  di  Giunone  nel  Lazio,  which  is  nearly  ready  for  the  press  ;. 
and  La  Civiltd  hizantina,  which  has  been  completed  (Torino,  1915). 


TRANSACTIONS  OF  LEARNED  SOCIETIES         427 

(2)  LEARNED  SOCIETIES 

It  will  be  impossible,  within  the  brief  space  at  one's  com- 
mand, to  do  more  than  indicate — in  the  very  barest  outline 
— the  w^ealth  of  resom'ces  which  in  this  quarter  are  provided 
for  students  of  Comparative  Religion.  As  in  the  case  of 
Congresses,  to  which  allusion  has  just  been  made/  the 
results  of  recently  conducted  researches  may  here  likewise  be 
gathered  from  a  survey  of  successively  issued  Transactions, 
Happily,  in  the  present  connexion,  the  best  papers  are 
generally  published  in  full ;  and  they  are  prepared  for  the 
press  with  less  haste,  and  under  conditions  more  favourable 
to  their  future  utility,  than  can  usually  be  secured  when 
scholars  hold  their  Meetings  in  public,  and  at  some  centre 
more  or  less  remote  from  the  contributor's  own  home. 

One  has  only  to  glance  through  any  national  OflS.cial 
Record  ^  to  comprehend  how  numerous  such  Learned 
Societies  are,  and  how  marvellously  varied  are  the  fields  they 
occupy  and  explore.  It  is  proposed,  in  the  following  pages, 
to  mention  only  a  few  representative  instances,  the  selection 
being  determined  by  the  express  needs  of  those  who  are 
seeking  to  promote  the  interests  of  Comparative  Religion. 
The  value  of  such  Transactions  to  all  serious  workers  in  this 
department  can  scarcely  be  overstated.  Sometimes  the 
direct  assistance  derived  from  this  source  is  exceedingly 
timely  and  potent ;  but,  even  when  the  help  obtained  is 
only  indirect,  it  often  proves  to  be  the  first  link  in  a  chain 
of  suggestion  which  supplies  a  clue  to  some  unthought-of 
— ^yet  important — discovery. 

It  is  very  interesting  to  record  the  fact  that,  in  1910,  an 
International  School  of  American  Archaeology  and  Ethnology 
was  founded  in  Mexico.  All  problems  of  Mexican  Anthro- 
pology are  henceforth  to  be  studied  on  the  spot,  and  by 
representatives  of  the  best  expert  scholarship  of  our  time. 

^  Vide  supra,  pp.  412  f. 

2  Cf.  Year  Book  of  the  Scientific  and  Learned  Societies  of  Great  Britain  and 
Ireland.     31  vols.     London,  1884-        .     In  progress. 


428  TRANSACTIONS  OF  LEARNED  SOCIETIES 

A  local  Director,  holding  office  for  one  year,  is  nominated  in 
turn  by  the  Governments,  Universities,  Learned  Societies, 
etc.,  that  help  to  meet  the  costs  of  the  midertaking  ;  while 
students  of  good  promise  are  sought  for,  and  their  investiga- 
tions are  sure  to  be  guided  by  competent  instructors.  The 
outcome  of  this  experiment  will  be  watched  with  special 
eagerness  b}^  every  prospective  investigator  of  early  Mexican 
religious  beliefs  and  practices. 

DIE  DEUTSCHE  GESELLSCHAFT  FUR  ISLAMKUNDE 

BERLIN 

This  new  '  Society  for  the  Study  of  Islam  '  was  founded 
in  Berlin  in  1912.  As  pointed  out  elsewhere,^  its  quest  is 
directed  towards  gaining  a  more  intimate  acquaintance  with 
Mohammedanism  in  its  present  relations — social,  political, 
and  religious — with  the  life  of  surrounding  countries.  This 
line  of  inquiry  is  distinctive,  timely,  and  full  of  promise. 
The  first  President  of  the  Society,  Professor  Martin  Hart- 
mann,  has  taken  full  advantage  of  the  opportunity  which 
this  new  foundation  has  opened  up  for  him.  The  journal  of 
the  Society  has  already  won  for  itself  a  cordial  and  enthusi- 
astic welcome.^ 

L'INSTITUT  SUISSE  D'ANTHROPOLOGIE  GENERALE 

GENEVA 

The  work  undertaken  by  this  Institute  is  much  more  com- 
prehensive than  its  name  w^ould  suggest  to  the  majority  of 
Enghsh-speaking  students  ;  it  deals,  in  point  of  fact,  with 
everything  embraced  under  the  descriptive  phrase  '  sujets 
anthropologiques,  ethnographiques,  et  archeologiques '.  At 
the  head  of  the  list  of  its  office-bearers,  this  year,  there 
stands  the  honoured  name  of  Professor  Edouard  Naville. 
In  the  opening  pages  of  its  admirable  journal,  already  com- 
mended,^  the  President  writes  :    '  Nous   esperons   que  les 

'  Cf.  Die  Welt  des  Islams  :   vide  infra,  p.  492. 

*  Cf.  Archives  suisses  d'Anthropologie  generale  :  vide  swpra,  p.  473. 


Vlnstitut  Suisse  d' Anthropologie  Generale  429 

Archives  contribueront  a  developper  le  gout  de  ces  etudes 
en  Suisse  ou  il  y  a  encore  tant  de  recherches  interessantes 
a  faire  dans  des  domaines  divers,  et  tant  de  restes  du  passe 
qu'il  est  de  notre  devoir  de  ne  pas  laisser  perir  '.^  It  is 
beyond  question  that  the  Institute  will  help  to  develop  a 
keener  '  taste  for  these  studies  ',  not  merely  in  Switzerland, 
but  in  many  countries  and  among  many  individual  scholars 
found  far  beyond  its  borders. 

DIE  KONIGLICHE  GESELLSCHAFT  DER 
WISSENSCHAFTEN 

GOTTINGEN 

The  magnificent  undertaking  upon  which  the  Gottingen 
Koyal  Society  of  Sciences  has  recently  embarked  has  been 
sufficiently  described  in  preceding  pages. ^  The  importance 
of  this  enterprise  cannot  possibly  be  over-rated.  At  the 
same  time,  it  represents  only  one  field  in  which  this  distin- 
guished group  of  scholars  are  already  affording  help  to 
students  of  the  History  of  Eehgions.  Those  who  are  most 
active  in  promoting  the  advancement  of  Comparative 
Eeligion  have  good  reason  for  believing  that  Gottingen 
University  and  the  Gottingen  Eoyal  Society  of  Sciences  will 
yet  render  them  a  like  special  service.  This  step,  if  taken, 
would  be  one  whose  influence  would  speedily  react,  and 
react  most  effectively,  upon  several  other  centres  in  Ger- 
many,— centres  which,  thus  far,  have  exhibited  only  a  very 
moderate  interest  in  this  study. 

THE  JAPAN  SOCIETY 
LONDON 

Although  this  Society  (founded  in  1892)  was  established 
more  particularly  for  '  the  encouragement  of  the  study  of 
Japanese    Language,    Literature,    History,    Folklore,    Art, 

^  Cf.  Archives  suisses  d'Anthropologie  generale,  vol.  i,  p.  G.     Geneve,  1914. 
*  Vide  supra,  pp.  405  f.     Vide  supra,  also,  p.  402. 


430        TEANSACTIONS  OF  LEARNED  SOCIETIES 

Science,  Industries  and  Social  Life  ',  one  has  only  to  glance 
through  its  Transactions  ^  to  become  aware  that  a  student 
of  the  History  of  Eeligions — quite  apart  from  the  hght  he  is 
bound  to  acquire  touching  an  important  branch  of  Ethno- 
logy, and  apart  from  the  copious  and  artistic  illustrations 
which  these  successive  volumes  contain — may  gather 
abundance  of  material  proper  to  his  own  particular  province. 
A  compact  Index  to  the  Transactions,  recently  published,"^ 
proves  a  very  convenient  guide  to  those  papers  which  will 
especially  interest  investigators  of  this  school. 

Informative  interpretations  of  temple  architecture  ('  How 
the  Nikko  Temples  were  Built  '  :  cf.  vol.  vii,  pp.  160-77), 
sacred  paintings  ('  Illustrations  of  Buddhism  from  Japanese 
Pictures  '  :  cf.  vol.  viii,  pp.  210-27,  and  vol.  xii,  pp.  178- 
203),  the  national  conception  of  loyalty  ('  Japanese  Patriot- 
ism '  :  cf.  vol.  vii,  pp.  180-207),  and  many  kindred  subjects, 
deserve  to  be  specially  mentioned  ;  but  numerous  contribu- 
tions deal  even  yet  more  directly  with  the  subject  of  religion 
in  Japan.  Various  aspects  of  Shinto  {cf.  vol.  vii,  pp.  340- 
51),  Buddhism  {cf.  vol.  vii,  pp.  264-79),  the  influence 
wielded  respectively  by  Shinto  and  Buddhism,  etc.  etc.,  are 
very  competently  expounded,  yet  always  with  conspicuous 
tact  and  in  a  way  befitting  the  attention  of  a  cosmopolitan 
audience. 

What  has  just  been  said  concerning  the  Transactions  of 
the  Japan  Society  applies  of  course  with  equal  truth  to  the 
printed  Proceedings  of  the  Chinese  Society  of  London,^  and 
of  many  another  national  Learned  Society  which  has  found 
a  home  for  itself  in  one  or  more  of  the  capitals  of  Europe. 
*  A  word  to  the  wise  is  sufficient.' 


^  Cf.  Transactions  and  Proceedings  of  the  Japan  Society,  London.  12  vols. 
London,  1893-        .     In  progress. 

*  Cf.  The  Japan  Society,  London.  Analytic  Index  to  Volumes  I  to  X. 
London,  1913. 

^  Cf.,  also.  The  Chinese  Revieiv.  London,  1914.  Begun  in  April,  the 
European  war  soon  led  to  its  temporary  suspension.  For  the  expression 
of  opinion  formed  from  the  Chinese  point  of  view,  it  promises  to  prove 
helpful  to  Occidentals  in  no  ordinary  degree. 


The  Royal  Asiatic  Society  431 

THE  ROYAL  ASIATIC  SOCIETY 
LONDON 

The  range  of  topics  coming  within  the  purview  of  this 
Society  is  so  wide,  and  the  mixed  character  of  its  member- 
ship compels  so  constantly  the  exercise  of  a  fitting  and 
discreet  reserve,  that  strictly  '  religious  '  questions  can  be 
given  only  an  incidental  and  subordinate  place  in  its  pro- 
grammes. Nevertheless,  its  Journal  ^  and  other  official 
publications  will  not  be  overlooked  by  any  keen  student  of 
religious  life  and  movement  in  the  East.  Since  the  creation 
of  the  Society  in  1823,  it  has  (through  its  '  Oriental  Trans- 
lation Fund  '  2  and  in  countless  other  ways)  famiharized 
Western  scholars  wdth  some  of  the  most  valuable  literary 
resources  of  the  inhabitants  of  the  other  side  of  the  globe. 

LA  SOCIETE  D'ANTHROPOLOGIE 
PARIS 

Students  of  Anthropology,  as  a  rule,  need  no  one  to  counsel 
them  to  keep  under  view  the  Bulletins  of  this  vigorous 
Association.^  The  sixth  series  of  this  publication  has  now 
reached  its  fifth  volume.  Those  who  have  let  slip  the 
opportunity  of  utilizing  these  records  should  seek  to  make 
amends  for  such  remissness,  and  with  the  least  possible  delay. 

RELIGIONSVETENSKAPLIGA  SALLSKAPET 

STOCKHOLM 

Attention  has  already  been  directed  to  the  Beitrdge  zur 
BeligionswissenscJiaft,  edited  by  this  Society,  and  to  which 
Dr.  Soderblom  contributed  the  introductory  '  Heft  \^  The 
first  volume  (1913-1914)  has  now  been  completed,  its  addi- 
tional sections  having  been  furnished  by  Professor  Ignaz 

1  Published  quarterly.     London,  1834-        .     In  progress. 

*  Volume  xxiii,  in  the  New  Series,  was  issued  in  1914.  Thus  quite  a  little 
library  has  already  been  created. 

^  Cf.  Bulletins  et  Memoires  de  la  Societe  d' Anthropologie  de  Paris.  Paris, 
1860-    .     In  progress.  *   Vide  supra,  i^ip.  ZIO  t 


432        TRANSACTIONS  OF  LEARNED  SOCIETIES 

Goldziher  of  Budapest  on  '  Katholische  Tendenz  und  Par- 
tikularismus  im  Islam  ',  Dr.  Samuel  A.  Fries  (a  leading 
Lutheran  minister  in  Stockholm)  on '  Jahvetempel  ausserhalb 
Palastinas ',  and  Docent  GilHs  P :  son  Wetter  of  Upsala  on 
'  Ich  bin  das  Licht  der  Welt :  Eine  Studie  zur  Formelsprache 
des  Johannesevangeliums '.  Various  literary  notes,  a 
chronicle,  etc.,  have  been  added.  These  successive  series  of 
papers  promise  to  yield  students  of  the  history,  comparison, 
and  philosophy  of  religions  a  most  welcome  accession  of 
help. 

(3)  ENCYCLOPAEDIAS 

It  has  frequently  been  levelled  as  a  reproach  against  the 
scholarship  of  particular  times  and  particular  countries  that 
it  has  devoted  itself  too  much  to  '  the  preparation  of  mere 
Encyclopaedias'.  This  charge  has  been  unusually  rife  during 
the  last  twenty  years  ;  and,  if  the  publication  of  such  de- 
positories of  information  is  to  be  accounted  a  crime,  the 
complaint  is  abundantly  justified. 

That  the  editing  of  some  Encyclopaedias — sadly  lacking 
in  knowledge,  in  comprehensiveness,  in  proportion,  and  in 
maturity  of  judgement — is  blameworthy,  few  will  venture  to 
dispute.  On  the  other  hand,  it  is  the  glory  of  the  present 
generation  that,  in  almost  every  department,  standard  books 
of  reference  of  this  type  have  been  supplied  in  copious 
measure.  Never  has  the  general  level  of  such  treatises  been 
so  high,  and  so  insistently  progressive.  The  value  of  such 
w^ork,  when  well  executed,  is  entirely  beyond  estimate.  It 
supplies  an  epitome  of  human  knowledge,  brought  con- 
veniently up  to  date. 

In  no  department  of  study  have  recent  Encyclopaedias 
been  more  in  demand,  and  in  no  department  have  they 
shown  themselves  more  adequate  to  meet  the  require- 
ments of  that  demand,  than  in  the  domain  occupied 
by  modern  students  of  religion.  A  glance  through  the 
pages  which  immediately  follow  will  amply  vindicate  this 
statement. 


CHISHOLM,  Encyclopaedia  Britannica  433 

THE  ENCYCLOPEDIA  BKITANNICA,  edited  by  Hugh 
Chisholm,  aided  by  a  large  staff  of  Advisers  and  Assis- 
tants. 29  vols.  Cambridge:  The  University  Press, 
[11th  edition],  1910-1911.  Pp.  circa  1000,  each  volume. 
£32  12s.  M. 

One  of  the  chief  literary  achievements  of  the  past  four 
years  has  been  the  preparation  and  publication  of  a  new 
edition  of  this  standard  national  Encyclopaedia.  One  annual 
Supplement — issued  under  the  same  editorial  management, 
and  bringing  its  review  of  our  '  additions  to  knowledge  ' 
down  to  the  end  of  1912 — has  already  been  printed.^  It  was 
proposed,  in  this  way,  to  keep  the  contents  of  the  Encyclo- 
paedia constantly  up-to-date ;  but  no  Supplement  covering 
the  years  1913  or  1914  has  thus  far  been  announced. 

This  vast  undertaking,  though  very  greatly  to  be  com- 
mended from  most  points  of  view,  yields  some  startling  sur- 
prises. It  is  still  chargeable  with  singular  and  persistent 
omissions.  To  mention  one  which  users  of  this  survey  are 
likely  to  account  foremost  and  most  regrettable,  no  article 
on  Comparative  Keligion  has  been  provided  !  Such  an 
oversight,  under  any  circumstances,  would  have  been  sure 
to  evoke  unfavourable  comment  ;  but  in  an  Encyclopaedia 
which  has  passed  through  two  editions  within  ten  years,  and 
whose  rota  of  articles  has  been  again  and  again  revised, 
this  omission  simply  passes  comprehension. ^  Other  books  of 
reference,  of  a  like  standard,  have  a  good  deal  to  say  upon 
the  topic  in  question  ^  ;  surely  it  is  time  that  this  great 
national  publication — responsible  and  representative  in  no 
ordinary  degree,  and  entitled  to  speak  unequivocally  in  the 

^  Cf.  The  Britannica  Year  Book,  191S.     London,  1913. 

*  It  ought  to  be  added  that  the  latest  edition  of  The  Century  Dictionary 
(12  vols.     New  York,  1914)  has  also  overlooked  this  subject. 

^  C/.  A  New  English  Dictionary  on  Historical  Principles.  10  vols.  Oxford, 
1888-  .  In  progress.  The  New  International  Encyclopoedia.  17  vols. 
New  York,  1903-1901.  [2nd  edition,  24  vols.  1914-1916.]  The  New  Schaff- 
Herzog  Encyclopedia.  12  vols.  New  York,  1908-1912  :  vide  injra,  pp.  440  f. 
Other  Encyclopsedias  might  be  added  to  this  honourable  list,  but  the 
foregoing  will  suffice. 

Ff 


434  ENCYCLOPEDIAS 

name  of  British  scholarship — should  no  longer  maintain  its 
obstinate  and  inexcusable  silence. 

It  may  be  replied  that,  in  the  Index  (Vol.  xxix,  p.  193), 
the  title  '  Comparative  Keligion  '  appears,  and  that  the 
inquirer  is  there  referred  to  the  topic  '  Eeligion  '.  But  when 
(following  instructions)  one  turns  to  the  subject  named,  it  is 
only  to  discover  that  Comparative  Eeligion  is  not  mentioned 
even  under  that  heading  !  On  the  History  of  Eeligions,  the 
student  will  find  in  the  Encyclojocedia  Britannica  a  score  of 
splendid  individual  expositions  ;  but,  as  bearing  upon  Com- 
parative Eeligion,  he  wdll  discover  only  brief  incidental  para- 
graphs— not  always  in  harmony  with  one  another — intro- 
duced in  connexion  with  the  treatment  of  various  kindred 
topics.  The  inclusion  of  Comparative  Eeligion  in  the  Index 
seems  to  have  been  an  after-thought.  It  certainly  was 
omitted  from  the  Editor's  final  programme,  as  it  would 
appear  to  have  been  omitted  from  his  initial  general 
survey  of  the  titles  of  such  articles  as  were  deemed  imperative 
and  timely. 

ENCYCLOPEDIA  OF  EELIGION  AND  ETHICS,  edited 
by  James  Hastings.  12  vols.  Edinburgh  :  T.  and  T. 
Clark,  1908-  .  In  jor ogress.  Pp.  circa  900,  each 
volume.     £1  8s.  each  volume. 

During  the  past  four  years,  four  volumes  have  been  added 
to  those  previously  published.^  As  this  great  undertaking 
moves  forward  at  a  steady  and  untiring  pace,  those  who  have 
possessed  themselves  of  its  successive  instalments  come  to 
value  them  more  and  more.  Besides,  they  have  now  learned 
to  utilize  the  contents  of  these  volumes  in  a  countless  varietv 
of  wavs. 

An  estimate  of  the  prospective  resources  of  this  work,  else- 
where expressed, 2  continues  to  hold  good  ;    for  the  student 

Cf.  Volumes  iv  to  vii,  inclusive,  covering  articles  from  '  Confirmation ' 
to  '  Liberty '. 

^  Cf.  Jordan,  Comparative  Eeligion  :  A  Stirvei/  of  its  Recent  Literature^ 
1906-1909,  pp.  53-4.     Edinburgh,  1910. 


HASTINGS,  Encyclo2)(Bdia  of  Beligion  and  Ethics       435 

of  Comparative  Keligion,  the  Hastings's  Encyclojocedia  is 
simply  indispensable.  It  is  true  that  it  busies  itself,  almost 
exclusively,  with  providing  a  permanent  historical  founda- 
tion for  Comparative  Eeligion  ;  the  subsequent  critical '  con- 
struction '  remains  unexecuted.  The  bricks  and  the  mortar 
are  here  assembled  in  immense  quantities.  They  are  placed 
conveniently  at  hand,  and  one  is  supplied  with  numerous 
architectural  designs  of  a  more  or  less  elaborate  character. 
The  work  of  actual  building,  however,  is  left  undone.  The 
comparativist  must  proceed  to  uprear — as  best  he  can — 
a  substantial  and  stable  structure  of  his  own. 

Perhaps  it  is  too  soon  to  expect  in  a  work  of  this  sort  the 
realization  of  an  ideal  which  many  had  hoped  to  find  em- 
bodied in  the  present  treatise.  Yet  how  is  it  that,  in  an 
Encyclopaedia  of  Eeligion,  '  Comparative  Keligion  '  is  practi- 
cally ignored  !  As  a  Dictionary  of  the  History  oj  Beligions, 
Dr.  Hastings's  undertaking  could  not  easily  be  surpassed.^ 
It  certainly  has  had  no  rival  thus  far.  It  is  a  library  in  itself, 
combining  remarkable  unity  with  remarkable  breadth  of 
view.  It  constitutes  '  the  most  masterly,  the  most  compre- 
hensive, and  the  most  reliable  collection  of  data  relevant 
to  Comparative  Keligion  that  has  ever  been  projected.'  ^ 
Students  in  that  field,  accordingly,  could  not  wrong  them- 
selves more  profoundly,  or  more  needlessly,  than  by  neglect- 
ing to  utilize  the  help  which  this  Encyclopaedia  would  be 
certain  to  yield  them.  Nevertheless,  a  great  task — a  con- 
siderably greater  task — remains  practically  untouched. 
Without  undue  delay,  comparativists  must  prepare  and 
publish  a  deliberate,  exhaustive,  and  carefully- balanced 
comparison  of  the  religious  beliefs,  rites  and  institutions  of 
mankind.  Something  more — and  something  much  more — 
than  the  mere  juxtaposition  of  multifarious  religious  tenets 
and  practices  is  called  for  ;    these  sacred  beliefs  and  acts 

^  Cf.  many  additional  and  notable  articles  on  individual  religions,  found 
in  Dr.  Hastings's  Dictionary  of  the  Bible,  vol.  v.     Edinburgh,  1905. 

^  Cf.  Jordan,  Comparative  Beligion  :  A  Survey  of  its  Becent  Literature, 
1906-1000,  p.  54. 

Ff  2 


436  ENCYCLOPAEDIAS 

must  be  brought  into  organic  relationsliijjs  with  one  another, 
if  man's  religious  history  is  to  be  rightly  interpreted.^ 

It  is  impossible  to  call  attention  separately  to  the  long 
succession  of  articles  which  make  up  the  contents  of  the 
latest  four  volumes.^  Further,  it  must  needs  be  that,  in 
a  work  framed  on  such  comprehensive  lines,  readers  will 
detect  occasionally  some  very  unexpected  omissions.  Eefer- 
ence  has  just  been  made  to  the  absence  of  any  article  on 
'  Comparative  Keligion  '  ;  it  is  to  be  hoped  that  this  over- 
sight may  be  remedied  in  the  volume  which  shall  give  us  an 
adequate  exposition  of  '  Religion  '.  It  is  surprising,  too, 
that  '  Cultural  Areas  '  (Kulturkreise)  ,^  and  the  modern 
theories  \yhich  stand  associated  with  this  new  method  of 
appraising  certain  ethnological  problems,  have  been  passed 
over  in  silence.  It  must  be  added  that  some  of  the  positive 
statements  which  are  made,  and  made  with  great  confidence, 
— e.  g.  in  the  article  on  '  Deicide  ' —  are  open  to  serious 
question. 

REALENCYKLOPADIE  FUE  PEOTESTANTISCHE 
THEOLOGIE  UND  KIECHE,  herausgegeben  von 
Albert  Hauck.  24  vols.  Leipzig :  J.  C.  Hinrichs, 
[3rd  edition,  revised  and  enlarged],  1896-1913.  Pp. 
circa  800,  each  volume.     M.  236. 

As  a  Supplement  to  the  third  revised  edition  of  this 
splendid  contribution  to  scholarship,  two  volumes  (Vol.  xxiii, 
A-K,  and  Vol.  xxiv,  L-Z)  appeared  during  1913.  In  the 
second  of  them,  the  article  on  '  Eeligionsgeschichte '  *  will 
be   found   to   have   been   entrusted   to   Professor   Edvard 

^  Cf.  Jordan,  Comparative  Eeligion  :  Its  Method  and  Scope,  pp.  12-13. 
London,  1908.     Vide  infra,  pp.  518  f. 

^  In  vol.  vi,  the  expositions  of  '  God  '  (pp.  243-306)  and  '  Human  Sacrifice ' 
(])p.  840-67)  will  bo  especially  welcomed  by  every  comparativist.  In 
vol.  vii,  the  articles  on  '  Incarnation  '  (pp.  186-201),  '  Israel '  (pp.  439-56), 
'  Jainisra  '  (pp.  465-74),  '  Jesus  Christ '  (pp.  505-53),  '  Judaism  '  (pp.  581- 
609),  and  '  Lamaism  '  (pp.  784-89)  deserve  special  mention. 

^   Vide  supra,  pp.  47,  330,  360  f.,  etc.  '   Cf.  pp.  393-411. 


HiVUCK,  Reale7icyJclopddie  437 

Lehmann,  who  has  discharged  his  commission  with  com- 
mendable thoroughness.  As  a  friend  and  promoter  of 
Comparative  Eehgion,  strictly  so  called,  this  writer  has 
incorporated  in  his  survey  a  good  deal  of  matter  which 
students  of  that  science  will  specially  value.  The  articles  on 
'  Jesus  Christus  '  (by  H.  Windisch)  and  '  Religionspsycho- 
logie '  (by  G.  Wobbermin)  are  also  to  be  commended,  being 
studies  preparatory  to  a  better  understanding  of  the  function 
which  Comparative  Religion  is  seeking  to  fulfil. 


THE  CATHOLIC  ENCYCLOPEDIA,  edited  by  Charles 
George  Herbermann,  Professor  of  Latin  Language  and 
Literature,  College  of  the  City  of  New  York.  16  vols. 
New  York  :  The  Robert  Appleton  Company,  1907-1914. 
Pp.  circa  800,  each  volume.  Original  [and  Standard  ^] 
edition,  $96.00. 

In  accordance  w^ith  the  demands  of  the  scheme  originally 
drafted,  this  important  work  was  completed  in  1912.  It 
then  consisted  of  fifteen  volumes.  As  its  articles  were 
arranged  in  alphabetical  order,  it  was  not  intended  at  the 
outset  that  a  separate  index-volume  should  be  published. 
How^ever,  in  view  of  the  desirability  of  providing  cross- 
references  to  the  huge  mass  of  material  which  the  Encyclo- 
pedia contained,  a  sixteenth  volume  was  subsequently 
prepared  ^ ;  it  will  not  only  prove  immensely  serviceable  in 
itself,  but  it  embodies  a  piece  of  work  which  has  been  ex- 
ceedingly well  executed.  A  number  of  articles,  supplemen- 
tary to  those  embraced  within  the  preceding  volumes,  have 
very  wisely  been  added. 

The  point  of  view  of  this  Encyclopedia,  as  regards  its 
statements  on  all  questions  of  dogma,  is  necessarily  that  of 
the  Roman  Catholic  Church.^    Yet  it  is  '  Catholic  '  in  another 

^  Another  edition,  printed  on  less  expensive  paper  and  omitting  many 
colour-plates  and  half-tones,  may  be  purchased  for  $48.00. 
^  Published  by  the  Encyclopedia  Press.     New  York,  1914. 
^   Vide  supra,  footnote,  pp.  384,  423,  etc. 


438  ENCYCLOPEDIAS 

sense,  at  the  same  time.  Speaking  generally,  its  articles  are 
distinguished  by  a  timeliness  and  thoroughness  which  do 
infinite  credit  to  those  who  have  supplied  them.  Although 
this  work  deals  professedly  with  '  the  constitution,  doctrine, 
discipline,  and  history  of  the  Cathohc  Church,'  and  although 
it  fulfils  its  appointed  mission  in  a  way  that  has  secured 
for  it  the  imprimatur  of  the  Archbishop  of  New  York,  it 
can  also  fairly  claim  to  be  an  Encyclopedia  of  considerably 
wider  scope.  Its  contributors,  who  number  more  than  a 
thousand,  represent  Great  Britain,  Ireland,  the  Continent, 
and  (as  a  matter  of  course)  some  of  the  foremost  scholars 
of  the  United  States. 

No  special  article  has  been  allotted  to  '  Comparative 
Eeligion  ',  but  the  subject  is  not  ignored.  It  is  dealt  with, 
in  a  very  condensed  way,  under  the  heading  '  Eeligion  '.^ 
Yet  this  brevity  is  not  accompanied  by  any  evidence  that 
Comparative  Eeligion  as  a  theological  discipline  is  dis- 
countenanced, or  its  importance  underestimated.  As  Mr. 
Martindale  has  shown,  this  modern  science — under  certain 
restrictions  ^ — is  to-day  being  deliberately  cultivated  by 
scholars  representative  of  the  Eoman  Catholic  Church,  with 
a  view  of  turning  its  evident  capabilities  to  good  account  in 
the  very  near  future.^  Buddhism,  Confucianism,  Hinduism, 
Jainism,  Mohammedanism,  and  many  other  faiths,  are  passed 
under  competent  review. 


THE  ENCYCLOPEDIA  OF  ISLAM.  A  Dictionary  of 
THE  Geography,  Ethnography  and  Biography  of 
THE  MuHAMMEDAN  PEOPLES,  edited  by  Martyn  Theodor 
Houtsma.  3  [?]  vols.  Leiden  :  E.  J.  Brill,  1908-  . 
In  progress.  Pp.  circa  1000,  each  volume.  £3  ds.  each 
volume. 

This  great  work — courageously  projected,  and  then  (in  the 
form  of  separate  fasciculi)  carried  forward  for  several  years 

^  Cf.  vol.  xii,  p.  747.         ^   y^^^  supra,  p.  384.       ^   Vide  supra,  p.  373. 


HOUTSMA,  Encyclo-pcedia  of  Islam  439 

under    seriously    embarrassing    conditions — saw    its    first 
volume  completed  in  1913. 

For  a  long  time,  the  need  of  such  an  Encyclopedia  has  been 
keenly  felt.  It  is  much  wider  in  range,  and  much  more  exact 
in  scholarship,  than  the  late  Dr.  Hughes's  well-known  book.^ 
The  latter  work  is  a  compilation  made  by  a  single  hand. 
It  is  a  mine  of  rich  treasure  for  all  who  wish  to  master  the 
intricacies  of  Mohammedanism,  as  exhibited  in  the  life  and 
thought  of  various  Moslem  peoples  ;  but  it  has  long  been 
out  of  print,  and  it  is  costly  and  hard  to  procure.'^  The 
present  undertaking,  on  the  other  hand,  is  likely  to  run  into 
at  least  four  bulky  tomes  ;  volume  i  covers  only  such  articles 
as  emerge  between  A-D  inclusive.  Dr.  Houtsma  has  been 
supported  in  his  exacting  labours  by  three  associate  editors 
of  international  standing,  viz.  Dr.  Thomas  W.  Arnold, 
Professor  Bene  Basset,  and  Dr.  Kichard  Hartmann.^  The 
entire  work  is  being  printed  simultaneously  in  English, 
French,  and  German.  Yet,  further :  while  this  Encyclo- 
paedia confines  itself — like  The  Jeivish  Encyclopedia  * — to  a 
single  faith,  it  deals  not  only  with  every  topic  which  concerns 
the  religion  and  civilization  of  the  different  nations  which 
profess  Islam,  but  it  includes  a  discussion  of  many  questions 
of  geography,  biography,  etc.,  which  throw  much  light  upon 
the  career  of  a  very  influential  and  widespread  religious 
movement.  For  the  student  of  the  History  of  Eeligions, 
this  work  will  prove  to  be  an  indispensable  help  ;  for  the 
student  of  Comparative  Keligion,  it  will  be  found  to  embody 
an  immense  array  of  facts  which  he  must  take  into  account. 
Indeed,  just  as  the  possession  of  a  General  Encyclopaedia  is 
essential  to  the  equipment  of  every  ordinary  household,  so 

^  Cf.  Thomas  Patrick  Hughes,  A  Dictionary  of  Islam.  A  Cyclopaedia  of  the 
Doctrines,  Bites,  Ceremonies,  and  Customs,  etc.,  of  the  Muhammadan  Religion. 
New  York,  1885. 

^  Happily  an  edition  of  500  copies  has  recently  been  issued  (1914)  by 
Messrs.  H.  Heffer  and  Sons,  Cambridge. 

^  The  sub-editors  change  with  unusual  frequency.  Already  Volume  ii, 
in  course  of  preparation,  has  had  to  secure  a  substitute  for  Dr.  Hartmann. 

*   Vide  infra,  pp.  442  f. 


440  ENCYCLOPAEDIAS 

this  Special  Encyclopaedia — all  the  more  because  of  its 
definitely  restricted  yet  comprehensive  range — is  essential  to 
the  equipment  of  every  serious  student  of  Mohammedanism. 
The  Bibliographies,  unusually  copious  and  discriminative, 
are  a  special  feature  of  this  work. 


THE.  NEW  SCHAFF-HEKZOG  ENCYCLOPEDIA  OF 
EELIGIOUS  KNOWLEDGE,  edited  by  Samuel 
Macauley  Jackson,  assisted  by  various  Department 
Editors.  12  vols.  New  York  :  The  Funk  and  Wagnalls 
Company,  1908-1912.  Pp.  circa  500,  each  volume. 
$60.00. 

The  Editor-in-Chief  of  this  exceedingly  useful  work  was 
happily  permitted  to  see  it  brought  to  completion  before  he 
was  taken  from  us.  He  was  also  editor  of  one  of  the  leading 
departments  in  a  similar  publication,  issued  a  few  years 
earlier.^ 

As  most  are  aware,  the  Schaff-Herzog  Encyclopedia  was 
based  by  the  late  Professor  Schaff  upon  the  second  edition  of 
Dr.  Herzog's  Bealencykloj^ddie  fur  protestantische  Theologie 
und  Kirche,^ — a  work  comprised  within  eighteen  volumes, 
and  completed  in  1888.^  In  Dr.  Schaff 's  own  w^ords,  it  was 
'  not  a  translation  but  a  condensed  reproduction  and  adapta- 
tion of  all  the  important  German  articles,  with  necessary 
additions  (especially  in  the  literature),  and  with  a  large 
number  of  new  articles  by  the  editors  and  special  contributors. 
More  than  one-third  of  the  work  is  original.'  ^  This  entirely 
reconstructed  treatise  appeared,  in  three  volumes,  in  1882- 
1884.  In  1886-1887  a  revised  edition  was  issued,  and 
a  fourth  volume  was  added.  A  subsequent  revision  took 
place  in  1891,  two  years  before  Dr.  Schaff's  death. 

The  Neiv  Schaff-Herzog  Encyclopedia  is  based,  however, 

^  Cf.  The  New  International  Encyclopaedia.  Vide  supra,  footnote, 
V-  433.  2   Vide  supra,  p.  436. 

^  The  first  edition,  begun  in  1854,  was  completed  in  twenty-two  volumes 
in  1868.  4  Cf.  Preface,  p.  iv. 


JACKSON,  New  Schaff-Herzog  Encyclopaedia  441 

upon  the  third  edition  of  the  German  work,  for  which  Pro- 
fessor Hauck  has  acted  as  sole  editor.  In  the  present  Enghsh 
version  of  it,  the  principle  of  making  '  necessary  additions ' 
has  continuously  been  followed  ;  and,  accordingly,  an  im- 
portant article  on  '  Comparative  Eeligion  '  has  been  intro- 
duced.^ It  is  unfortunate  that  the  writer  undertakes, 
in  reality,  an  exposition  of  the  Science  of  Eeligion  ;  for  it  is 
plain  that  he  has  confused  two  departments  of  research  which 
ought  to  be  kept  scrupulously  apart.  Still,  since  the  greater 
includes  the  less,  he  has  much  to  say  concerning  the  field  in 
which  the  comparativist  is  daily  at  work.  A  good  deal  of  the 
article  is  devoted  to  topics  which,  to  a  greater  or  less  extent, 
are  subsidiary  to  the  study  of  Comparative  Eeligion  ;  it  will 
be  found  peculiarly  timely,  therefore,  by  readers  of  the 
present  survey. 

Of  the  general  excellencies  of  this  Encyclopedia  it  is  quite 
unnecessary  to  speak.  It  is  one  of  the  very  best  books  of 
reference — compact,  up-to-date,  and  reliable — purchasable 
in  English  to-day.  A  brief  working-index,  of  great  value, 
has  since  been  prepared,  and  is  now  offered  for  sale.^ 

DIE  EELIGION  IN  GESCHICHTE  UND  GEGENWAET, 
herausgegeben  von  Friedrich  Michael  Schiele  und  Leo- 
pold Zscharnack.  5  vols.  Tiibingen  :  J.  C.  B.  Mohr, 
1909-1913.     Pp.  circa  1000,  each  volume.    M.  130. 

The  first  volume  of  this  notable  work  appeared  in  October 
1909,  and  covered  the  ground  represented  by  the  topics 
emerging  between  '  A  to  Deutschland  '.  Volumes  ii  and  iii 
followed  shortly  afterwards, — the  one,  allotted  to  the  section 
'  Deutschmann  to  Hessen  ',  appearing  in  June  1910,  and  the 
other,  assigned  to  '  Hesshus  to  Lytton ',  appearing  in 
February  1912.  Volume  iv,  embracing  '  Maassen  to  Eogge  ', 
appeared  in  July  1913  ;  while  Volume  v — slightly  antedated, 

1  Cf.  vol.  iii,  pp.  190-203. 

2  C/.  George  W.  Gilmore,  Index  to  the  New  ScJuiff-Herzog  EncyclojJedia  of 
Beligioua  Knowledge.    New  York,  1914. 


442  ENCYCLOPEDIAS 

and  covering  the  section  '  Eoh  to  Zypressen  ' — was  issued 
from  the  press  in  January  1914.  A  comprehensive  Begister- 
hand  is  promised,  and  may  be  expected  at  the  close  of  the 
present  year. 

A  high  standard  of  achievement  has  been  maintained 
throughout,  and  this  work  will  long  hold  its  place  as  an 
authoritative  book  of  reference.  The  general  topics  relevant 
to  Eeligion  secure  a  fuller  and  more  satisfying  treatment 
than  would  have  been  accorded  to  them  a  decade  ago.  Be- 
ligionsgeschicJite  and  the  religionsgeschichtliche  Schule  ^  are 
naturally  much  more  in  evidence  than  vergleichende  Beligions- 
gescJiicJite  or  Beligionsvergleicliung.  Individual  religions  are 
briefly  (yet  very  capably)  handled  ;  it  will  suffice  to  state  that 
Professor  Gunkel  and  Dr.  Schiele  undertook  the  editorial 
responsibility  for  all  articles  expository  of  the  non-Christian 
religions. 

This  Encyclopaedia  is  concise  and  inviting.  It  is  free  from 
all  needless  technicalities.  Its  successive  papers  are  well  pro- 
portioned. Its  Bibliographies  are  excellent.  It  is  designed 
especially  for  general  and  popular  use,  for  it  deliber- 
ately makes  its  appeal  to  a  very  wide  circle  of  readers  ; 
nevertheless  its  scholarship,  sound  and  conspicuous,  will  not 
be  found  lacking  even  among  those  who  are  no  longer 
amateurs. 

THE  JEWISH  ENCYCLOPEDIA.  A  Desckiptive  Kecokd 
OF  THE  History,  Eeligion,  Literature  and  Customs 
of  the  Jewish  People  from  the  Earliest  Times 
TO  THE  Present  Day,  edited  by  Isidore  Singer, 
assisted  by  American  and  Foreign  Boards  of  Consulting 
Editors.  12  vols.  New  York  :  The  Funk  and  Wag- 
nails  Company,  1901-1906.  Pp.  circa  700,  each  volume. 
$84.00. 

As  in  the  case  of  The  Encyclopcedia  of  Islam,"  one  finds 
here  a  depository  of  information  bearing  exclusively  upon 

'  Vide  supra,  pp.  331  f.  ^  Vide  supra,  pp.  438  f. 


SINGER,  Jewish  Encyclopedia  443 

the  development  of  a  single  religion.  Within  the  scope  of 
a  dozen  portly  volumes,  opportunity  is  afforded  for  sum- 
marizing in  an  adequate  way  all  that  is  authoritatively 
known  concerning  the  Jewish  race.  The  period  of  history 
dealt  with  covers  three  thousand  years.  It  is  no  small 
achievement  that  so  varied  a  mass  of  memoranda  has  been 
brought  together  w^ithin  a  single  treatise. 

The  conviction  has  rapidly  been  growing  in  Germany  that 
Encyclopaedias,  abandoning  the  attempt  to  present  an  all- 
comprehensive  survey,  should  in  future  confine  themselves 
to  selected  and  definitely  circumscribed  themes.  This 
custom  is  gaining  many  adherents  in  Great  Britain  and  in 
the  United  States,  as  may  be  illustrated  by  the  existence  of 
some  of  the  w^orks  of  reference  which  have  already  been 
specified. 1  But  the  process  of  curtailment,  thus  recom- 
mended, may  with  advantage  be  carried  still  further.  We 
need  more  and  more,  not  Encyclopaedias  of  Mythology,  but 
an  Encyclopaedia  of  Greek  Mythology,^ — or  of  Roman 
Mythology,  Indian  Mythology,  Egyptian  Mythology,  Teu- 
tonic Mythology,  etc.,  as  the  case  may  be.  So  with  Philo- 
logy, Archaeology,^  and  each  of  the  other  sciences  in  its  turn. 
In  this  way,  all  the  various  sides  of  a  subject  may  succesr 
sively  be  studied,  and  each  aspect  of  it  examined  under  the 
guidance  of  a  specialist  who  has  gained  unrivalled  eminence 
in  some  given  field  of  inquiry. 

There  w^as  abundance  of  room,  undoubtedly,  for  an 
Encyclopaedia  restricted  to  the  history,  literature,  and 
religion  of  the  Jews.  The  day  is  within  sight  when  the 
religion  of  the  Hebrews  will  call  for  treatment  in  an  Encyclo- 
paedia reserved  exclusively  for  that  purpose.*  Meanwhile, 
the  student  of  Comparative  Religion  will  find  in  this 
splendid  treatise  much  preliminary  information  bearing  upon 
Judaism, — information  not  so  easily  obtained  anywhere 
else,  yet  of  the  highest  utility  in  securing  those  ends  which 

^   Vide  supra,  pp.  434  f.,  440  f.,  etc. 

2  Vide  infra,  pp.  459  f.  ^   Vide  infra,  pp.  444  f . 

*  Cf.  John  P.  Peters,  The  Religion  of  the  Hebrews :  vide  supra,  p.  299. 


444  ENCYCLOPiEDIAS 

he  must  keep  persistently  before  hini.  The  historical  develop- 
ment of  the  doctrines  distinctive  of  Judaism  are  carefully 
traced  ;  the  relation  of  Judaism  to  Christianity,  Islam,  and 
other  rehgions  is  clearly  indicated  ;  while  Jewish  sects, 
Jewish  philosophy,  Jewish  ethics,  etc.,  are  portrayed  with 
skill,  balance,  and  all  the  aids  of  a  manifestly  comprehensive 
knowledge. 


PAULY'S  EEAL-ENCYCLOPADIB  DEE  CLASSISCHEN 
ALTEKTUMSWISSENSCHAFT,  herausgegeben  von 
Georg  Wissowa  und  Wilhelm  KroU.  12  vols.  Stutt- 
gart :  J.  B.  Metzler,  1893-  .  In  progress.  Pp.  circa 
1000,  each  volume„     M.  30,  each  volume. 

This  great  treasury  of  knowledge — although  it  is  more 
contracted  in  range  than  some  of  the  works  already  referred 
to — ^is  simply  invaluable  touching  questions  which  emerge 
in  connexion  with  Greek  and  Eoman  religion.  At  the  same 
time,  it  has  much  to  say  incidentally  concerning  several 
other  rehgions. 

Under  the  skilful  editorship  of  Professor  Wissowa,  who  in 
1910  was  fortunate  enough  to  enlist  the  co-operation  of 
Professor  Kroll  of  Breslau,  this  standard  work  has  entered 
upon  a  new  lease  of  life.  Its  contents  cover  six  general 
departments,  viz.  (1)  Geographic  und  Topographic, 
(2)  Geschichte  und  Prosopographie,  (3)  Litteraturgeschichte, 
(4)  Sogenannte  Antiquitaten,  (5)  Mythologie  und  Kultus, 
and  (6)  Archaologie  und  Kunstgeschichte.  On  questions  of 
Greek  and  Eoman  mythology,  early  cults,  archaeology, 
inscriptions,  etc.,  it  is  doubtless  the  premier  book  of  refer- 
ence which  has  thus  far  been  produced.  Its  Bibliographies 
are  almost  perfect.  It  possesses  an  imposing  list  of  over 
one  hundred  contributors,  most  of  whom  are  experts  in  the 
researches  which  it  undertakes.  Its  aim,  as  the  pubhshers 
succinctly  express  it,  is  '  a  codification  of  the  entire  know- 
ledge we  possess  of  the  classical  age,  and  the  presentation 


WISSOWA  UND  KROLL,  Pauhfs  Real-Encyclopadie     445 

of  this  knowledge,  in  lexicon  form,  in  a  strictly  scientific 
manner  '. 

Four  /iaZ/- volumes  ^  have  been  issued  during  the  past  four 
years,  viz.  Volume  vii  (1  and  2)  in  1910-1912,  and  Volume 
viii  (1  and  2)  in  1912-1913.  The  successive  sections  have 
now  advanced  as  far  as  the  letter  '  H  ',2  and  the  work  is  more 
than  half  finished.  In  order,  however,  to  keep  it  up-to-date 
during  its  necessarily  slow  progress,  various  Supplements 
have  been  arranged  for  ;  the  first  one,  covering  the  words 
'  Aba  to  Demokratia  ',  was  issued  in  1903.  The  staff  of 
contributors,  moreover,  has  been  enlarged  ;  and,  with  a  view 
of  hastening  the  completion  of  their  task,  some  of  these 
scholars  have  already  made  a  beginning  with  the  letter  '  R  '. 
In  this  way,  two  or  more  portions  of  the  work  can  in  future 
be  kept  advancing  simultaneously, — a  method  which  has 
been  adopted  with  great  advantage  by  the  editor  of  the 
New  English  Dictionary,  now  being  published  at  Oxford.^ 


(4)  SPECIAL  WORKS 

The  books  belonging  to  this  final  group  are  necessarily  of 
a  miscellaneous  character.  Some  of  them  may  seem  at  first 
glance  to  possess  only  a  remote  bearing  upon  the  problems 
of  Comparative  Religion ;  but,  upon  examination,  it  will  be 
found  that  they  have  a  closer  connexion  with  that  science 
than  originally  seemed  probable,  while  all  of  them  are  (in 
varying  degrees)  useful  accessories  for  the  prosecution  of 
researches  pertaining  to  comparative  studies. 

Many  additional  publications  might  fitly  have  been 
included  in  the  following  List.  The  selections  made,  how- 
ever, are  fairly  representative  of  others  of  the  same  class. 
The  choicest  books  have  been  specified,  and  each  of  them 
will  repay  the  student's  conscientious  scrutiny. 

^  The  pagination  runs  from  the  beginning  to  the  close  of  ea,ch  full  volume. 
-  The  first  portion  of  Volume  viii  covers  '  Helikon-Hestia '  (1912),  while 
the  latter  portion  covers  '  Hestiaia-Hyagnis  '  (1913). 
^   Vide  supra,  footnote,  p.  433. 


446  SPECIAL  WORKS 


THE  WISDOM  OF  THE  EAST,  edited  by  Lancelot  Cran- 
mer-Byng  and  Shaporji  Aspaniarji  Kapadia.  47  vols., 
thus  far.  London :  John  Murray,  1905-  .  In 
^progress.  Pp.  circa  100,  each  volume.  Is.-^s.,  each 
volume. 

These  valuable  little  books  are  liable  to  be  missed — 
or,  at  least,  considerably  underestimated — because  of  their 
modest  size  and  cost.  They  are,  it  is  true,  very  uneven  in 
quality.  They  make  no  exaggerated  pretences.  Many  of 
them  are  at  best  merely  translations  ;  some  of  them  are 
translations  at  second-hand,  borrowed  by  permission  of  the 
scholars  who  originally  made  them.  The  editors  claim  only 
that  '  these  books  shall  be  the  ambassadors  of  goodwill  and 
understanding  between  East  and  West, — the  old  world  of 
Thought  and  the  new  world  of  Action.  .  .  .  They  are 
confident  that  a  deeper  knowledge  of  the  great  ideals  and 
lofty  philosophy  of  Oriental  thought  may  help  towards  a 
revival  of  that  true  spirit  of  charity  which  neither  despises 
nor  fears  the  nations  of  another  creed  and  colour  '. 

The  aim  of  the  series,  modest  though  it  is,  is  an  extremely 
worthy  one.  The  inexpensiveness  of  the  volumes  will  ensure 
for  them  an  extended  circulation  ;  several  of  them  have 
already  had  to  comply  with  the  demand  for  a  second  and 
third  impression.  But  something  more  must  be  said.  A 
number  of  the  translations  included  in  this  series  are  quite 
new,  and  have  been  made  from  difficult  and  not  easily 
accessible  texts.  The  assistance  of  eminent  specialists  has 
been  enlisted.  Honest  and  thoroughgoing  research  has 
been  one  of  the  objects  continually  kept  in  view.  Brief — 
yet,  within  their  limits,  valuable — Introductions  have  been 
secured.  And  certainly  no  reader  of  a  comparativist  turn 
of  mind  can  miss,  or  fail  to  profit  by,  that  contrast  between 
Eastern  and  Western  modes  of  thought  of  which  he  is 
constantly  kept  aware. 

Among  the  more  recent  additions  to  this  series,  special 


BYNG  AND  KAPADIA,  The  Wisdom  of  the  East        447 

attention  is  drawn  to  two  books  contributed  by  Mr.  Giles ;  ^ 
an  attractive  sketch  of  Early  Egyptian  religion  ;  -  two  com- 
petent translations  from  Pali  texts, ^  and  one  from  a  French 
text  in  exposition  of  Buddhism ;  ^  and  a  summary  of  Sikh- 
ism  ^  that  is  likely  to  lead  not  a  few  to  consult  the  pages  of 
Mr.  Macauliffe's  great  work,  ^  upon  which  it  is  confessedly  based. 


A  HISTOEY  OF  CREEDS  AND  CONFESSIONS  OF 
FAITH  IN  CHRISTENDOM  AND  BEYOND,  by 
William  Alexander  Curtis,  Professor  of  Systematic 
Theology  in  the  University  of  Aberdeen."^  Edinburgh  : 
T.  and  T.  Clark,  1911.     Pp.  xx.,  502.     10s.  ^d. 

It  may  cause  surprise,  at  first,  that  this  volume  should 
have  been  included  in  the  present  list  ;  but  a  perusal  of  the 
book  itself  will  speedily  remove  that  impression.  One  finds 
here,  in  point  of  fact,  an  admirable  illustration  of  the  wisdom 
of  those  students  of  Comparative  Religion  who,  when  scru- 
tinizing intently  the  floods  of  current  scientific  literature, 
cast  a  capacious  net. 

In  this  treatise  we  possess  the  fruit  of  a  courageous  and 
exacting  undertaking.  It  is  the  product  of  historical  and  theo- 
logical research — uncommonly  well  executed — which  fully 
entitled  its  author  to  the  immediate  University  recognition 
it  secured  for  him.  Concerned  chiefly  with  the  doctrinal 
standards  of  Christendom, — the  texts  of  wdiose  multifarious 
Creeds  it  reproduces  in  full  —  it  reminds  the  reader  at 
once  of  a  very  able  American  work  (devoted  to  the  same 

^  Cf.  Lionel  Giles,  Musings  of  a  Chinese  Mystic  {\^\\),  and  Taoist  Teachings 
(1912). 

2  Cf.  Margaret  A.  Murray,  Ancient  Egyptian  Legends  (1913). 

^  Cf.  W.  D.  C.  Wagiswara  and  Kenneth  J.  Saunders,  The  Buddha's  '  Way 
of  Virtue''  (1912)  ;  and  Edward  J.  Thomas,  Buddhist  Scriptures  (1913). 

*  Cf.  Winifred  Ste^Dhens,  Legends  of  Indian  Buddhism  (1911). 

°  Cf.  Dorothy  Field,  The  Religion  of  the  Sikhs  (1914) :  vide  supra,  p.  297. 

"  Cf.  Max.  A.  Macauliffe,  The  Sikh  Religion  :   vide  supra,  pp.  260  f . 

'  Appointed  in  1915  Professor  of  Biblical  Criticism  and  Biblical  Antiquities 
in  the  University  of  Edinburgh. 


448  SPECIAL  WOKKS 

subject  ^)  to  which  Dr.  Curtis  more  than  once  acknowledges 
his  indebtedness.  One  portion  of  it,  however,  is  allotted 
to  *  Creeds  and  Confessions  outside  Hebrew  and  Christian 
Keligion  ',^ — Zoroastrian  Creeds,  Buddhist  Creeds,  Moham- 
medan Creeds,  etc. ;  and  into  this  brief  space — all  too  cur- 
tailed— the  author  has  packed  a  wonderful  amount  of 
material  and  suggestion.  The  volume,  as  its  title  affirms,  is 
contributory  for  the  most  part  to  the  History  of  Keligions. 
It  discloses  the  various  stages  through  which  given  doctrinal 
statements  can  be  shown  to  have  passed,  in  the  course  of 
their  gradual  formulation.  But,  just  as  the  History  of 
Keligions  is  itself  a  stepping-stone  to  Comparative  EeHgion, 
so  this  acute  and  valuable  treatise — not  least  significant  in 
its  final  chapter,  where  it  discusses  '  Subscription  and  its 
Ethics  :  The  Ideal  Creed  ' — prepares  the  way  for  the  achieve- 
ment of  that  ultimate  unity  (among  the  representatives  of 
all  types  of  belief)  for  which  thoughtful  men  everywhere  are 
now  earnestly  pleading.  '  The  house  we  long  to  build  is  to 
be  vaster  [than  its  predecessors],  capable  of  accommodating 
under  its  spreading  roof,  not  individuals  or  families  only,  but 
churches,  peoples,  even  religions.  .  .  .  There  are  signs  that 
Christian  missionary  enterprise  is  stimulating  other  faiths 
to  formulate  their  characteristic  tenets  with  a  precision  and 
self -scrutiny  hitherto  unknown  ;  and  it  is  probable  that  the 
future  will  receive  from  them  substantial  additions  to  the 
library  of  dogma. ^ 

From  one  point  of  view,  this  work  might  fitly  be  assigned 
a  place  under  Comparative  Keligion,*  viz.  within  that 
department  of  it  which  is  commonly  known  as  Comparative 
Theology.  It  is  better,  however,  on  the  whole,  to  put  it 
under  '  Special  Works',  seeing  that  it  is  really  a  compre- 
hensive Source  Book,  invaluable  for  frequent  reference.  But 
students  of  Comparative  Keligion,  having  gratefully  perused 
it,  will  eagerly  scan  all  other  books  from  the  same  pen. 

^  Cf.  Philip  Schaff,  The  Creeds  of  Christendom.     3  vols.     New  York,  1877. 
£5th  edition,  1890.] 

*  Cf.  Chapter  ii.  ^  Cf.  pp.  vii-viii.  *  Vide  infra,  pp.  507  f. 


DURKHEIM,  VAnnee  Sociologique  449 

L'ANNEE  sociologique,  publiee  sous  la  direction  de 
Emile  Durkheim,  Professeur  a  la  Faculte  des  Lettres  de 
rUniversite  de  Paris.  12  vols.,  thus  far.  Paris :  Felix 
Alcan,  1898-  .  In  progress.  Pp.  circa  800,  each 
volume.     Fr.  15. 

Professor  Durkheim,  and  the  eminent  group  of  scholars 
who  are  collaborating  with  him  in  the  production  of  this 
valuable  treatise,  interpret  *  Sociology  '  in  an  extraordinarily- 
comprehensive  way.  This  department  of  study  is  made 
wide  enough  to  embrace,  not  only  Sociology  as  generally 
defined,^  but  (with  emphatic  insistence)  Eeligious  Sociology 
in  particular,  together  with  all  its  multifarious  affihations 
with  Anthropology,  Ethnology,  Mythology,  Psychology,  etc. 
etc.2  Accordingly,  under  a  great  variety  of  headings,  and  in 
harmony  with  a  very  thorough-going  system  of  classifica- 
tion, nearly  all  the  best  literature  of  practically  all  lands  is 
brought  under  systematic  and  critical  survey,  at  least  once 
every  three  years. ^ 

Occasion  has  already  been  taken  to  point  out  that  M.  Durk- 
heim is  incHned  to  carry  his  characteristic  views  to  a  very^ 
questionable  extreme.^  All  the  books  successively  examined 
and  appraised  in  this  publication  are  brought  to  the  touch- 
stone of  a  somewhat  arbitrary  standard  ;  and  they  are 
*  commended  or  condemned  accordingly.  But  even  where 
a  given  volume  may  fail  to  come  up  to  the  requirements  of 
a  test  which  in  these  pages  is  often  much  too  rigidly  applied, 
it  may  still  be  possessed  of  qualities  which  entitle  it  to  honour, 
and  possibly  to  a  measure  of  quite  unusual  distinction. 
These  incidental  points  of  excellence  are  seldom  overlooked 
in  the  pages  of  VAnnee  Sociologique.  It  is  because  a  con- 
spicuous degree  of  fairness,  backed  by  a  special  knowledge 
of  the  field  which  the  criticized  volume  has  undertaken  to 

1  Vide  supra,  pp.  62  f .  '  Vide  supra,  p.  63. 

3  Prior  to  1910  (vol.  xi,  1906-1909)  each  volume  covered  the  literature: 
of  the  two  preceding  years. 

*  Vide  supra,  pp.  64  f .  and  66  f. 


450  SPECIAL  WORKS 

deal  with,  is  easily  distinguishable  in  the  great  majority  of  its 
reviews,  that  weight  and  permanent  value  must  be  attached 
to  its  well-considered  deliverances.  It  is  not  surprising 
therefore  that,  while  the  price  of  each  volume  has  recently 
been  advanced  from  ten  to  fifteen  francs,  the  number  of 
purchasers  steadily  increases.  Every  student  of  Comparative 
Eehgion  who  is  wise  will  make  a  point  of  ensuring  that  these 
successive  surveys  shall  regularly  be  added  to  his  book- 
shelves. They  are  a  perfect  mine  of  wealth,  and  cover 
practically  the  whole  domain  of  studies  subsidiary  to  the  one 
to  which  he  is  especially  devoted. 

CEOYANCES,  BITES,  INSTITUTIONS,  par  le  comte 
Goblet  d'Alviella,  Senateur,  et  Professeur  de  THistoire 
des  Eeligions  a  I'Universite  de  Bruxelles.  3  vols. 
Paris:  Paul  Geuthner,  1911.  Pp.  xx.,  386+412  +  389. 
Fr.  22.50. 

The  writer  of  these  portly  volumes  can  look  back  over 
a  public  career  which  very  few  academic  leaders  to-day 
can  match.  For  the  space  of  a  generation,  he  has  been 
ceaselessly  active  as  a  teacher  and  author  ;  while,  during 
more  recent  years,  he  has  proved  a  valued  and  most  highly 
■esteemed  member  of  the  Senate  of  his  country. 

Professor  Goblet  d'Alviella  is  one  of  the  surviving  founders 
of  the  Science  of  Eehgion.  Not  a  few  still  remember  the 
mingled  suspicion  and  satisfaction  with  which  his  earliest 
volume  in  this  field  was  greeted,  both  in  Belgium  and  else- 
where.^ This  treatise,  which  contains  a  synopsis  of  his 
first  course  of  lectures,  delivered  before  the  University  of 
Brussels  in  the  winter  of  1884-1885,  is  not  included  in  the 
volumes  of  Collected  Writings  to  which  we  are  now  drawing 
attention  ;  but,  historically  considered,  it  is  a  highly  valu- 
able and  significant  product.  It  includes,  moreover,  an 
Appendix  which  contains  matter  not  elsewhere  reprinted, 
and  which  is  entitled  '  Eeponse  a  quelques  objections  pro- 

^  CJ.  Introduction  a  Vhistoire  generale  des  religions.     Bruxelles,  1887. 


GOBLET  d'ALVIELLA,  Croyatices,  Rites,  Institutions     451 

duites  centre  mon  cours '/ — a  fact  all  the  more  piquant 
inasmuch  as  his  Legon  d' ouverture,  dealing  with  '  Des  pre- 
juges  qui  entravent  I'etude  scientifique  des  religions',  is 
reproduced  in  full.^  This  earlier  course  of  lectures,  re- 
delivered each  year  until  1889  when  they  were  supplanted  by 
a  course  dealing  with  '  Les  Principes  generaux  de  revolution 
religieuse  ',  produced  a  deep  and  far-reaching  impression  ; 
indeed  the  mental  and  theological  quickening  they  inspired, 
while  they  were  being  offered  annually  in  the  University, 
will  never  be  forgotten  by  those  who  heard  them. 

The  present  elaborate  compilation  is  a  sort  of  epitome  of 
the  life-work  of. its  author.  It  includes  all  the  most  note- 
worthy of  his  lesser  publications,  collected  into  a  convenient 
and  attractive  form.  In  no  way  could  the  varied  interests 
and  investigations  of  this  writer  have  been  exhibited  in 
a  more  arresting  manner.  It  is  but  the  simple-  truth  to  say 
that  the  production  of  the  literary  matter  contained  in  these 
three  volumes  constitutes  a  very  remarkable  performance. 
All  departments  of  the  Science  of  Eeligion  have  been  investi- 
gated. Tome  I  is  allotted  to  Hierographie,  and  covers 
Archaeology  and  the  History  of  Keligions.  Tome  II  is 
assigned  to  Hierologie,  and  covers  Questions  of  Method  and 
of  Origins.  Tome  III  is  reserved  for  Hierosophie,  and 
covers  Problems  of  the  Present. 

In  this  thesaurus  of  acute  and  courageous  exposition, 
exceedingly  useful  for  reference,  it  is  the  second  volume  that 
will  chiefly  interest  the  readers  of  this  survey.  In  it,  the 
author  deals  with  such  topics  as  '  L'Histoire  des  Kehgions 
dans  I'enseignement  public  ',^  '  De  la  methode  comparative 
dans  I'Histoire  des  Keligions  V  '  L^s  Sciences  auxihaires  de 
I'Histoire  Comparee  des  Eehgions  ',^  '  Trois  limitations  de  la 
methode  comparative  ',^  '  La  Methode  comparative  et  le 
€hoix  d'un  etalon  ','^  etc.  etc. 


1  Cf.  ibid.,  pp.  135-74. 

^  Cf.  Croyances,  rites,  institutions,  vol.  ii,  pp.  1-28. 
3  Cf.  pp.  46-72.  *  Cf.  pp.  93-108.    Vide  supra,  pp.  346  f. 

6  Cf,  pp.  192-210.  ^  Cf.  pp.  211-15.  '  Cf.  pp.  364-94. 

Gg2 


452  SPECIAL  WORKS 


THE   CAMBRIDGE   MEDIEVAL   HISTORY,   edited   by 
Henry  Melvill  Gwatkin  and  James  Pounder  Whitney. 
8  vols.     Cambridge  :   The  University  Press,  1911- 
In  progress.     Pp.   circa  800,   each  volume.     £1,   each 
volume. 

The  Cambridge  Modern  History,  planned  by  the  late  Lord 
Acton,  has  found  a  worthy  successor  in  the  present  admirable 
treatise.  The  University  which  has  given  us  The  Cambridge 
History  of  English  Literature,  and  which  stands  so  closely 
connected  with  the  publication  of  the  latest  edition  of  the 
Encyclopcedia  Britannica,^  has  rendered  a  further  and  truly 
magnificent  service  through  its  preparation  and  publication 
of  its  '  Modern  '  and  '  Medieval '  Histories. 

The  present  work,  it  must  be  remembered,  is  not  merely 
a  product  of  the  choicest  British  scholarship  ;  it  contains, 
in  addition,  the  best  fruits  of  learning  that  Europe  and 
America   are  able  to   furnish.     It  is,  in   truth,   an   inter- 
national thesaurus  of  tested  historical  information.     Scholars 
in  the  United  States,  France,  Italy,  and  Russia — besides 
those  of  Germany,  Austria,  Hungary,  Bulgaria,  Spain,  etc. — 
have  cheerfully  undertaken  the  tasks  severally  entrusted  to 
them.     At  the  same  time,  the  successive  volumes,  though 
learned,  are  never  laboured.     They  are  intended,  '  partly 
for  the  general  reader,  as  a  clear  and  (as  far  as  possible) 
interesting  narrative  ;  partly  for  the  student,  as  a  summary 
of  ascertained  facts,  with  indications  (not  discussions)  of 
disputed  points  ;  and  partly  as  a  book  of  reference,  contain- 
ing all  that  can  reasonably  be  required  in  a  comprehensive 
work  of  general  history  '.- 

Two  volumes  of  this  great  undertaking  have  already 
appeared.  One  is  devoted  to  '  The  Christian  Roman  Empire, 
and  the  Foundation  of  the  Teutonic  Kingdoms  '  (1911), 
while  the  other  deals  with  '  The  Rise  of  the  Saracens,  and 
the  Foundation  of  the  Western  Empire  '  (1913).     It  will  at 

^  Vide  suina,  pp.  433  f .  ^  C/.  vol.  i,  p.  v. 


GWATKIN  AND  WHITNEY,  Cambridge  Medieval  History    453 

once  recur  to  the  student  of  the  History  of  Keligions  that 
the  period  covered  is  one  in  which  many  of  the  faiths  of 
mankind  underwent  an  epoch-making  transition.  It  was 
an  era  of  syncretism  and  the  interminghng  of  divergent 
spiritual  interests.  One  recalls  instantly  those  books  by 
Professor  Cumont  ^  and  Professor  Toutain  ^ — not  to  mention 
others — to  which  attention  has  already  been  directed. 

Amon^vthe  more  important  sections  to  which  the  com- 
parativist  will  be  certain  to  turn,  in  volume  i,  are  those 
written  by  the  late  Principal  Lindsay  on  '  The  Triumph 
of  Christianity  '  (chap,  iv,  pp.  87-117),  by  Dr.  M.  Manitius 
on  '  The  Teutonic  Migrations '  (chap,  ix,  pp.  250-76), 
and  by  Dr.  T.  Peisker  on  '  The  Asiatic  Background ' 
(chap,  xii,  pp.  323-66).  In  the  second  volume.  Pro- 
fessor Anthony  A.  Bevan  interprets  with  extraordinary 
compactness  and  grasp  '  Mahomet  and  Islam  '  (chap,  x, 
pp.  302-28),  Professor  Carl  H.  Becker  deals  very  com- 
petently with  '  The  Expansion  of  the  Saracens '  (chaps,  xi, 
pp.  329-64,  and  xii,  pp.  365-90),  Professor  Camille 
Jullian  expounds  '  Keltic  Heathenism  in  Gaul '  (chap,  xv, 
pp.  460-71),  the  late  Sir  Edward  Anwyl  renders  the  same 
service  touching  '  Keltic  Heathenism  in  the  British  Isles ' 
(chap.  XV,  pp.  472-9),  Miss  Phillpotts  discourses  on '  Germanic 
Heathenism '  (chap,  xv,  pp.  480-95),  while  Kev.  Frederick  E. 
Warren  sketches  the  '  Conversion  of  the  Kelts '  (chap,  xvi, 
pp.  496-513),  and  Professor  Whitney  outlines  the  '  Conversion 
of  the  Teutons '  (chap,  xvi,  pp.  514-42). 

The  student  of  Comparative  Eehgion  might  easily  suppose, 
at  first  sight,  that  this  work  had  no  very  special  interest  for 
him.  His  '  fach  '  is  not  so  much  as  dreamed  of  by  the  great 
majority  of  its  contributors  ;  possibly,  by  some  of  them,  it  is 
a  subject  held  in  conscious  and  insistent  abeyance.  Never- 
theless,  as   a   '  subsidiary  '   to   the  study  of  Comparative 

^  Cf.  Franz  Cumont,  Les  Religiom  orientates  dans  le  Paganisme  romain : 
vide  supra,  pp.  207  f. 

*  Cf.  Jules  Toutain,  Les  Cultes  patens  dans  V Empire  romain :  vide  supra, 
p.  224. 


454  SPECIAL  WOEKS 

Eeligion^  the  Cambridge  Medieval  Histo7'y  has  ah'eady 
rendered  a  wide  and  much  appreciated  service.  In  parti- 
cular, its  copious  Bibhographies  deserve  the  warmest  praise. 
They  have  cost  great  labour,  but  they  will  win  more  and 
more  the  unstinted  gratitude  of  those  who  have  occasion  to 
consult  them. 


THEOLOGISCHER  JAHEESBEEICHT,  herausgegeben 
von  Gustav  Kriiger  und  Martin  Schian.  33  vols.,  thus 
far.  Tubingen  :  J.  C.  B.  Mohr,  1881-  .  In  progress. 
Pp.  circa  1,200,  each  volume.  Price  varies  ;  circa  M.  70, 
each  volume. 

This  comprehensive  survey  of  the  theological  literature  of 
the  world  maintains  its  stately  progress  from  year  to  year. 
Moving  forward  at  its  accustomed  and  very  deliberate  pace, 
it  refuses  to  be  hurried.  Volume  xxxiii,  still  in  course  of 
publication,  covers  the  year  1913.  Since  its  removal  from 
Berlin  to  Leipzig  in  1906  (and  especially  during  its  domicile 
in  the  latter  city,  viz.  until  July  1914,)  this  compendium 
has  increased  considerably  in  size,  yet  without  losing  either 
its  grip  or  its  incisiveness.  The  student  of  Comparative 
Eeligion  would  be  impoverished  indeed  if  this  invaluable 
work  of  reference  were  not  constantly  within  reach. 

Among  the  numerous  departments  into  which  the  theo- 
logical literature  of  each  year  is  distributed, — Das  Alte 
Testament,  Das  Neue  Testament,  KirchengescJiiclite,  etc.  etc., 
— the  sections  allotted  to  Encyklojoddie  und  Methodologie, 
Beligionsj)]iiloso2:)]iie,  Der  vordere  Orient,  and  NicJitsemiti- 
scJies  Heidentum  will  especially  reward  the  search  of  every 
comparativist.  The  works  reviewed  are  dealt  with,  of  course, 
— as  a  rule — in  the  briefest  possible  manner  ;  this  fact 
constitutes  the  one  defect,  and  even  a  cause  of  frequent 
annoyance,  inseparable  from  any  attempt  at  criticism  on  so 
vast  a  scale.  Nevertheless,  a  reader  who  is  keen  as  well 
as  patient  can  pick  up  easily  the  clue  of  which  he  stands  in 
need,  and  will   often  be   assisted    (or  forewarned)   in  the 


KRtJGER  UND  SCHIAN,  Theologischer  Jahreshericht    455 

effective  prosecution  of  his  task.  Special  students  in  all 
departments  of  modern  inquiry,  whether  younger  or  more 
mature,  cannot  fail  to  find  in  some  portion  of  this  volume  the 
information  they  require.  It  is  a  veritable  Index  of  modern 
theological  Uterature.  Its  contents  are  systematically 
arranged,  and  are  made  accessible  with  a  minimum  of  labour 
to  all  classes  of  investigators. 


GRUNDRISS  DER  INDO-ARISCHEN  PHILOLOGIE 
UND  'ALTERTUMSKUNDE,  herausgegeben  von  Hein- 
rich  Liiders  und  Jakob  Wackernagel.  3  vols.,  issued 
in  numerous  separately-bound  *  Parts  '.  Strassburg  : 
Karl  J.  Triibner,  1896-  .  In  progress.  (The  sizes 
and  prices  of  the  '  Parts  '  vary  very  considerably.) 

This  important  work,  launched  by  the  late  Georg  Biihler, 
moves  forward  all  too  slowly.  It  is  promised  however  that, 
under  its  present  Editors, — aided  by  an  international  group 
of  nearly  thirty  scholars — much  more  rapid  progress  will  now 
be  made.  Two  Hefte  have  been  issued  since  the  beginning 
of  1910,  viz.  Professor  Macdonell's  Vedic  Grammar  and  Sir 
Jervoise  Athelstane  Raines's  Ethnography.^  Both  of  these 
'  Parts  ',  and  several  others  also,  are  printed  in  English  ;- 
contributors,  some  of  whom  are  British  or  American,  are 
allowed  to  write  either  in  English  or  in  German. 

The  plan  of  this  comprehensive  work,  which  is  not  as 
widely  known  as  it  ought  to  be,  embraces  three  main  sub- 
divisions. Volume  i  has  been  assigned  to  Allgemeines  und 
Sprache.  Six  of  the  twelve  Hefte  of  which  it  consists,  each 
of  which  may  be  obtained  separately,  have  been  issued ;; 
students  of  Philology  ^  will  find  that  an  immense  amount  of 
help  may  be  secured  from  these  erudite  discussions. 
Volume  ii  is  devoted  to  Literatur  und  Geschichte.  Only  two 
or  three  of  its  nine  Hefte  have  thus  far  been  published  ;, 

*  Vide  supra,  p.  60.  ^  Vide  supra,  pp.  Ill  f. 


456  SPECIAL  WORKS 

.students  of  Ethnology,^  of  selected  Sacred  Texts, ^  of  Ar- 
chaeology,^ etc.,  are  here  specially  appealed  to.  Volume  iii 
is  allotted  to  Beligion,  tveltliche  Wissenscliaften  und  Ku7ist. 
About  half  of  its  Hefte — dealing  with  Mythology,*  Minor 
Religious  Systems,  Ritual  Literature,  etc. — are  now  ready. 
It  is  to  this  portion  of  the  undertaking  that  students  of  the 
History  of  Religions,  and  of  Comparative  Religion,  will 
certainly  turn.  Professor  Kern's  well-known  handbook  on 
Buddhism  ^  forms  one  of  the  Hefte  in  this  third  sub- 
division. 

The  publisher  is  fully  warranted  in  maintaining  that  this 
Encyclopaedia  of  Indo-Aryan  Research  represents  the  first 
attempt  made  to  provide  a  complete,  systematic  and  concise 
survey  of  the  vast  field  of  Indian  languages,  religion,  history, 
antiquities,  and  art,  most  of  which  subjects  have  never  before 
been  treated  in  a  connected  form.  Though  the  Grundriss  is 
primarily  intended  as  a  book  of  reference  for  students,  it  will 
nevertheless  prove  useful  to  all  who  take  interest  in  India, 
and  not  least  to  those  who  are  studying  critically  the  various 
religions  of  that  country.  Moreover,  although  these  volumes 
for  the  most  part  summarize  results  which  have  already  been 
achieved,  they  will  be  found  to  contain  much  that  is  new,  and 
much  that  will  doubtless  lead  to  unforeseen  discoveries  in 
the  future. 


YEDIC  INDEX  OF  NAMES  AND  SUBJECTS,  by  Arthur 
Anthony  Macdonell  and  Arthur  Berriedale  Keith. 
(Indian  Texts  Series.)  2  vols.  London  :  John  Murray, 
1912.    Pp.  xvi.,  544  +  592.     £1  4s. 

It  would  be  hard  to  exaggerate  the  value  of  these  exhaus- 
tive volumes  ;  it  is  quite  impossible  to  thank  adequately  the 
two  scholars  who  have  made  their  contents  available.     Such 


Vide  supra,  pp.  35  f.  »  Vide  supra,  pp.  114  f.,  and  401  f. 

Vide  supra,  pp.  81  f.  ■»   Vide  supra,  pp.  96  f. 

Cf.  Hendrik  Kern,  Manual  oj  Indian  Buddhism.     Strassburg,  1896. 


MACDONELL  and  KEITH,  Vedic  Index  457 

labours  can  never  really  be  requited  ;  nevertheless,  they 
unquestionably  do  awaken  a  very  lively  and  abiding  sense  of 
gratitude. 

There  will  be  found  collected  here  '  all  the  historical 
matter  accessible  to  us  in  the  earliest  literary  documents  of 
India  ...  a  conspectus  of  the  most  ancient  phase  of  Aryan 
civilization  that  can  be  realized  by  direct  evidence  '.^  The 
record  comes  down  to  the  rise  of  Buddhism,  about  500  b.c. 
It  is  the  first  time  that  such  a  task  has  been  undertaken,  and 
it  has  been  discharged  with  scrupulous  thoroughness  and 
completeness. 

Much  as  the  student  of  Comparative  Keligion  may  profit 
by  a  use  of  this  Index,  it  is  for  the  Encydopcedia  (which  is  to 
follow)  that  he  will  impatiently  wait.  Not  India's  civiliza- 
tion, but  the  religious  factors  in  that  civilization,  constitute 
the  theme  in  which  he  is  particularly  interested  ;  and  it  is 
upon  this  topic  that  the  two  scholarly  compilers  are  at 
present  at  work.  Masters  of  Sanskrit  will  no  doubt  especi- 
ally welcome  the  two  volumes  already  completed.  Many  of 
the  discussions  and  criticisms  they  contain  are  necessarily 
technical.  They  deal  courageously  with  questions  which 
are  still  under  debate  ;  hence  the  elaborate  and  very  com- 
plete Bibliographies  which  the  authors  have  supplied.  But 
Comparative  Keligion  lives  and  moves  and  has  its  being 
within  a  much  more  contracted  sphere.  If  the  present 
volumes  fairly  forecast  the  treatment  which  is  soon  to  be 
accorded  to  '  the  most  ancient  phases  of  Aryan  religious 
beliefs  ',  the  compilers  are  about  to  make  students  of  Com- 
parative Keligion  more  than  ever  their  debtors,  and  to  win 
their  united  and  unstinted  benedictions.  What  Dr.  Hastings 
and  his  colleagues  have  achieved — and  will  soon  more  com- 
pletely achieve — through  the  publication  of  a  magnificent 
General  Encyclopaedia,"^  these  two  British  scholars  are  now 
about  to  accomphsh  through  an  exposition  of  early  rehgious 
thought  and  ritual  in  India. 

^  Cf.  p.  vii. 

2  Cf.  Encyclopcedia  of  Religion  and  Ethics  :  vide  supra,  pp.  434  f. 


458  SPECIAL  WORKS 

EXTEA-BIBLICAL  SOURCES  FOR  HEBREW  AND 
JEWISH  HISTORY,  by  Samuel  Alfred  Browne  Mercer, 
Professor  of  Hebrew  and  Old  Testament  Literatm-e  in 
the  Western  Theological  Seminary,  Chicago.  New  York : 
Longmans,  Green  and  Company,  1913.  Pp.  xiv.,  210. 
$1.50. 

Students  of  Comparative  Religion  can  obtain  much  help 
from  this  Manual ;  and,  when  they  turn  to  it,  they  will  find 
that  the  information  they  need  is  embodied  in  a  very  com- 
pact and  convenient  form. 

Dr.  Mercer  is  not  immediately  concerned  with  require- 
ments which  are  peculiar  to  students  of  religion  ;  and,  when 
he  is  so  concerned,  it  is  upon  its  historical  (rather  than 
upon  its  comparative)  aspects  that  he  specially  dwells. 
Occasionally  a  more  personal  and  critical  note  is  to  be  found 
in  his  brief  '  Introductions  '.^  Religion,  however,  is  so  inter- 
woven with  the  very  texture  of  Hebrew  and  Jewish  thought 
that  it  may  be  said  to  be  in  evidence  throughout  the  pages  of 
this  volume. 

The  '  sources  '  which  Professor  Mercer  has  translated  and 
edited  are  grouped  in  the  following  chronological  order. 
First  of  all  come  the  Cuneiform  Sources,  including  (1)  the 
Babylonian  Period,  (2)  the  Tell  el  Amarna  Period,  (3)  the 
Assyrian  Period,  and  (4)  the  New  Babylonian  and  Persian 
Periods.  Next,  the  writer  indicates  the  Egyptia7i  Sources, 
starting  with  the  Old  Kingdom  (2980-2475  B.C.),  and  in- 
cluding the  Middle  Kingdom,  the  Empire,  and  on  until 
the  conquest  by  Cambyses  in  525  b.c.  Third,  we  are  re- 
minded of  Other  Semitic  Sources,  including  the  Moabite  Stone 
and  the  relevant  Elephantine  Papyri.  Finally,  we  are  in- 
troduced to  those  important  Greek  and  Latin  Sources  which 
embrace  a  period  reaching  from  Cyrus  (559  b.  c.)  to  Hadrian 
(a.  D.  135). 

It  will  be  seen  that  the  era  covered  is  a  very  wide  one, 

^  Cf.  p.  12. 


MERCER,  Extra-Biblical  Sources  of  History  459 

and  few  important  monuments  or  documents  seem  to  have 
been  overlooked.  Some  omissions,  to  be  sure,  the  writer  has 
purposely  made.  Thus,  under  Greek  Sources,  he  states  that 
the  chief  helps  in  this  connexion — Josephus,  Philo,  and  the 
New  Testament — '  have  not  been  reproduced,  because  they 
are  accessible  to  all  students  '.^  But,  while  the  record  does 
not  profess  to  be  absolutely  complete,  it  is  substantially 
complete ;  the  workmanship  is  thorough ;  and  the  information 
supplied  is  quite  sufficiently  detailed.  The  period  under  review 
extends  '  from  the  beginning  of  Old  Testament  history  down 
to  the  final  destruction  of  the  Jewish  people  as  a  nation'.- 
The  translations,  notwithstanding  the  special  difficulties 
presented  by  various  texts,  are  well  made ;  and  it  is  no  small 
advantage  to  have  them  all  thus  brought  together  within 
the  covers  of  a  single  small  volume.  Exact  references  to 
original  documents  are  scrupulously  given.  The  Appendices 
contain  a  number  of  chronological  lists,  tables,  genealogies, 
etc.,  which  will  often  prove  exceedingly  useful. 

The, object  of  this  book,  as  explained  in  the  Preface,  has 
admirably  been  fulfilled.  The  writer  proposed  to  himself, 
at  the  commencement  of  his  task,  '  not  to  write  a  history, 
nor  even  to  discuss  the  bearing  of  these  sources  on  Hebrew 
and  Jewish  history,  but  rather  to  furnish  the  student  with 
material  which  will  enable  him  to  build  up  a  history  of  the 
Hebrew  and  Jewish  people  for  himself  '.^ 


AUSFUHRLICHES  LEXIKON  DER  GRIECHISCHEN 
UND  ROMISCHEN  MYTHOLOGIE,  herausgegeben 
von  Wilhelm  Heinrich  Roscher.  5  [?]  vols.  Leipzig : 
B.  G.  Teubner,  1884-  .  In 'progress.  Pp.  area  1500, 
each  volume.     Cost  varies  ;  circa  M.  40,  each  volume. 

This  magnificent  and  remarkably  comprehensive  work,  in 
course  of  publication  during  the  last  thirty  years,  continues 
to  make  progress.     Three  volumes  have  thus  far  appeared, 

1  CJ.  p.  157.  »  Cf.  p.  vii.  »  Cf.  p.  X. 


460  SPECIAL  WOEKS 

covering  respectively  the  letters  A-H,  I-M,  and  N-P.  The 
letter  S  was  reached  and  completed  in  Lieferung  No.  68, 
which  appeared  at  the  end  of  1913.  Three  important 
Supplements  have  been  added,  while  others  are  to  follow ;  the 
third  of  these  surveys,  devoted  to  Mythisclie  KosmograpJiie 
der  Griechen,  appeared  two  years  ago. 

For  thoroughness,  breadth, and  variety  of  scholarship,  there 
is  no  work  whose  authority  excels — or  even  equals — that 
which  this  standard  Lexicon  has  everywhere  won.  The 
myths  of  Egypt,  Babylonia,  etc.,  come  incidentally  under 
review.  One  may  feel  constrained  to  regret  that  a  more 
rapid  rate  of  progress  has  not  been  found  to  be  practicable  ; 
but  the  scrupulous  accuracy  of  the  editor  and  his  learned 
collaborators  will  make  the  possession  of  this  '  wertvolles 
Eepertorium  '  all  the  more  precious  when  at  length  it  shall 
have  been  completed.  The  illustrations  of  this  work — one  of 
its  distinctive  features,  and  they  are  to  be  reckoned  literally 
by  hundreds — are  often  reproductions  of  ancient  master- 
pieces of  Art.  Moreover,  almost  without  exception,  they 
have  been  executed  in  a  rarely  skilful  manner. 


INTKODUZIONE  BIBLIOGEAFICA  ALLA  SCIENZA 
DELLE  EELIGIONI,  di  Luigi  Salvatorelh,  Segretario 
presso  ilMinistero  della  Pubblica  Istruzione.  (Colle- 
zione  di  Scienza  delle  Eeligioni.)  Eoma  :  Guglielmo 
Quadrotta,  1914.     Pp.  xvi.,  179.     L.  5. 

This  critical  compendium,  the  first  volume  of  a  very 
promising  new  series  of  Manuals,  covers  nearly  the  whole 
bibliography  of  the  Science  of  Eeligion.^  Almost  all  books 
of  real  worth  bearing  upon  the  subject  find  a  place  in  this 
exceedingly  comprehensive  record.  The  manner  in  which 
the  selected  volumes  are  classified  deserves  warm  commen- 

^  It  is  to  bo  regretted  that  no  department  has  been  provided  for  registering 
recent  literature  in  the  Philosophy  of  Religion.  This  is  a  serious  lack,  but 
it  will  doubtless  be  remedied  in  a  future  edition. 


SALVATORELLI,  Introduzione  Bibliografica  461 

dation,  while  the  notes  appended  to  each  title  will  be  found 
to  be  admirably  compact,  to  the  point,  and  honestly  and 
frankly  discriminative. 

It  can  quite  fairly  be  claimed  for  Dr.  Salvatorelli's  book 
that  it  '  e  un  prezioso  strumento  di  lavoro,  che  fino  ad  ora 
non  esisteva.'  Parts  of  it  appeared  first  (in  a  prehminary 
form)  in  the  successive  issues  of  an  Italian  review,  which 
provided  each  month  a  useful  '  Bollettino  di  Scienza  delle 
Eeligioni'^;  but  the  author,  before  his  task  was  completed, 
decided  to  broaden  considerably  the  scope  of  his  survey,  and 
to  secure  its  separate  publication. 

The  large  number  of  books  included  in  this  Bibliographical 
Introduction  are  grouped  under  five  headings,  as  follows  : 
(1)  Oj)ere  Generali  (Encyclopaedias,  Periodicals,  Manuals, 
etc.),  (2)  Storia  delta  Scienza  (General  Histories,  Histories 
of  the  Science  of  Religion  w^ithin  particular  periods,  and 
Histories  of  the  Science  of  Religion  in  selected  countries), 
(3)  Metodologia  (Theory  of  the  Science  of  Religion,  Various 
methods  of  studying  it,  whether  comparative,  historical, 
etc.),  (4)  Fenomenologia  (Magic,  Worship,  Animism,  Mytho- 
logy, Totemism),  and  (5)  Storia  delta  Beligione  (The  Nature 
of  Religion,  Its  Origin,  Its  Primitive  Forms,  and  Its  Theistic 
Evolution). 

The  volume  closes  with  two  excellent  Indices,  —  one 
restricted  to  the  authors  mentioned  (including  the  titles 
of  their  books),  and  the  other  (somewhat  briefer)  dealing 
with  the  '  subject-matter '  which  the  Introduzione  seeks 
to  expound. 

This  piece  of  work  is  emphatically  well  done.  The  record, 
which  begins  with  publications  issued  about  1870,  does  not 
come  further  down  than  to  the  close  of  1912.  Some  un- 
fortunate omissions,  however  inevitable,  will  be  noted. 
Regarded  as  a  whole.  Dr.  SalvatorelK  has  prepared  a  treatise 
which  will  prove  an  immense  help  to  students  of  many 
nationalities  for  a  good  many  years  to  come. 

^  Cf.  La  Cultura  contetnporanea.     7  vols.     Rome,  1909-1913.      Consult 
especially  vols,  iv-vii.     Vide  infra,  p.  476. 


462  SPECIAL  WORKS 

KELIGIONSGESCHICHTLICHE  VOLKSBUCHEK  fur 
DIE  DEUTSCHE  CHRiSTLiCHE  Gegenwart,  herausgegeben 
von  Eriedrich  Michael  Schiele.  93  vols.,  thus  far.  Tub- 
ingen :  J.  C.  B.  Mohr,  1904-  .  In  j^rogress.  Pp.  circa 
50,  each  booklet.     Einfache  Nummer,  Pf.  50. 

This  excellent  series  holds  bhthely  on  its  way,  and  con- 
tinues to  discharge  its  mission  with  conspicuous  skill.  In  its 
general  theological  attitude,  it  represents  quite  fairly  the 
teaching  of  the  religionsgescliiclitliche  Scliule.^  In  its  attempt 
to  popularize  the  results  of  modern '  advanced  '  critical  study, 
it  has  proved  more  successful  than  that  less-known  yet 
scholarly  '  counteractive  '  series  which  has  striven  to  in- 
culcate a  narrower  and  more  positive  type  of  theological 
opinion. 2 

The  books  belonging  to  this  series  are  sub- divided  under 
six  general  categories,  viz.  (1)  Die  Eeligion  des  Neuen 
Testaments,  (2)  Die  Religion  des  Alten  Testaments,  (3)  All- 
gemeine  Religionsgeschichte  und  Religionsvergleichung, 
(4)  Kirchengeschichte,  (5)  Weltanschauung  und  Religions- 
philosophie,and  (6)  Praktische  Bibelerklarung.  It  is  upon  the 
third  group  of  these  volumes  that  students  of  Comparative 
Religion  should  keep  a  watchful  eye.  Unfortunately  this 
group  is  not  a  large  one,  and  it  has  grown  hitherto  with  dis- 
appointing slowness.  The  outlook  for  its  expansion  has 
however,  of  late,  become  decidedly  more  promising.  To  four 
of  the  volumes  in  this  third  series  attention  has  already  been 
directed.^  Others  of  a  noteworthy  character  are  being  pre- 
pared for  early  publication. 

In  some  quarters,  where  the  apologetic  attitude  of  mind 
has  become  strongly  developed,  this  series  of  expositions  is 
naturally  regarded  with  a  certain  instinctive  distrust.  To 
comparativists,  however,  these  booklets  will  prove  timely 
and  stimulating. 

*   Vide  supra,  pp.  331  f. 

^  Cf.  Bihlische  Zeit-  und  Streitfragen.     Berlin,  1905-     .     In  progress. 

^  Cf.  Martin  P.  Nilsson,  Primitive  Religion  {vide  supra,  pp.  26  f.),  Hcinrich 
F.  Hackmann,  Der  Buddldsmus  {vide  supra,  pp.  243  f.),  and  Rudolf  Stiibe, 
Lao-Tse  and  Confucius  {vide  supra,  p.  301). 


STEINMETZ,  BihliograjjJiie  de  VEthnologie  463 

ESSAI  D'UNE  BIBLIOGKAPHIE  SYSTEMATIQUE  DE 
L'ETHNOLOGIE  JUSQU'A  L'ANNEE  1911,  par 
Sebald  Kudolf  Steinmetz,  Professeur  de  I'Ethnologie  a 
rUniversite  d'Amsterdam.  Bruxelles  :  Misch  et  Thron, 
1911.     Pp.  iv.,  196.     Fr.  7. 

The  compiler  of  this  exceedingly  useful  handbook,  the 
first  of  a  series  of  Monographies  hihliographiques  now 
being  pubhshed  by  L'Intermediaire  Sociologique  under  the 
auspices  of  the  Institute  of  Sociology  (Institut  Solvay)  of 
Brussels,  is  fully  warranted  in  beginning  his  Preface  with  the 
words :  'Es  fehlte  bis  jetzt  an  einem  Buche  wie  das  hier  vorlie- 
gende.  .  .  .  Eine  Uebersicht  von  allem,  was  geschrieben 
wurde,  fehlt  vollstandig.'  ^ 

That  this  volume  is  the  fruit  of  an  immense  amount  of 
toil  and  patience  goes  without  saying.  That  it  is  compre- 
hensive in  its  range  is  sufficiently  suggested  by  the  facts 
that  (1)  its  title  is  French,  (2)  its  author,  though  born  in 
Holland,  bears  a  German  name,  (3)  its  geographical  origin 
is  Dutch,  (4)  the  dominant  language  throughout,  though 
three  are  employed,  is  German,  while  (5)  its  place  of  publi- 
cation is  Belgium.  Nor  do  its  contents  belie  its  unusually 
cosmopolitan  character.  While  a  few  titles  found  to  be 
lacking  ought  certainly  to  have  been  recorded,  its  scope 
is  genuinely  free  from  local  preferences  and  prejudices.  As 
in  the  case  of  Dr.  Salvatorelli's  Introduzione  bibliografica, 
noticed  elsewhere,^  '  parmi  les  moyens  qui  ont  ete  preconises 
en  vue  de  contribuer  a  la  documentation  scientifique,  il 
semble  que  celui  des  monographies  bibliographiques  reponde 
particulierement  bien  aux  necessites  du  moment  '.^  The 
value  for  beginners  in  Ethnology  of  this  preliminary  survey 
— its  value  as  a  systematic  Bibliography  for  even  the 
maturer  class  of  students — cannot  easily  be  overestimated. 
The  corresponding  Bibliographies  of  Anthropology^  and  of 

^  Cf.  p.  3.  ^  Vide  supra,  pp.  460  f.  ^  Cf.  p.  iii. 

*  Cf.  Northcote  W.  Thomas,  Bibliography  of  Anthropology  aiid  Folklore, 
1906.     London,  1907.      . 


464:  SPECIAL  WORKS 

Folklore  ^  compiled  by  Mr.  Thomas,  though  limited  to  works 
published  within  the  British  Empire,  have  rendered  immense 
service  to  a  very  wide  circle  of  investigators. 

The  present  list  of  books  embraces  only  such  publications 
as  appeared  prior  to  1911.  The  scheme  of  subdivision  has 
been  well  thought  out  ;  and,  although  its  author  does  not 
claim  that  it  is  perfect,  it  would  not  be  easy  to  suggest  any 
material  improvements.  There  are  eleven  main  groups  of 
volumes,  collected  under  the  following  headings  :  (1)  Ge- 
schichte  und  Entwicklung  der  Ethnologie,  (2)  Entwicklung 
und  Verbreitung  der  Eassen  und  Volker,  (3)  Psychologie, 
(4)  Wirtschaft,  (5)  Materielle  Kultur  und  Ergologie,  (6)  Gesell- 
schaft,  Staat  und  Eecht,  (7)  Ehe,  Familie  und  Geschlechts- 
leben,  (8)  Sitten  und  Gewohnheiten,  (9)  Moral  und  Moralitat, 
(10)  Religion,  and  (11)  Wissenschaft  und  Kunst.  Under 
each  of  these  general  divisions  there  are  from  fifteen  to  twenty 
subdivisions,  systematically  arranged.  Thus,  (a)  General 
Works,  (b)  Manuals,  (c)  Miscellaneous  Works,  etc.  etc.,  are 
assembled  in  a  quite  imposing  order.  Students  of  Com- 
parative Religion  will  turn  without  delay  to  Section  10  ; 
they  will  there  find  an  immense  collection  of  volumes,  speci- 
fied under  no  fewer  than  forty-two  subdivisions,  not  omitting 
one  allotted  to  '  Volker  ohne  Religion  '. 

An  excellent  Index,  indispensable  in  such  a  work,  extends 
to  nearly  thirty  pages. 


ARCHIVES  SOCIOLOGIQUES.  Bulletin  de  l'Institut 
DE  SocioLOGiE  SoLVAY,  publiees  sous  la  direction 
de  Emile  Waxweiler.  Bruxelles :  Misch  et  Thron, 
1910-  .  In  progress.  10  volumes  each  year.  Pp. 
circa  300,  each  volume.     Fr.  15,  each  volume. 

Ten  times  each  year,^  theSolvay  Institute  of  Brussels  issues 
comprehensive  summaries  to  all  relevant  material  (recently 
published)  that  bears  upon  the  study  of  Sociology.     These 

1  C'/.  N.  W.  Thomas,  Bibliography  of  Folklore,  1905.     London,  1906. 
^  No  volume  is  issued  in  August  or  September. 


WAXWEILER,  Archives  Sociologiques  465 

records  cover  of  course  competent  reviews  of  the  chief  books 
(and  lesser  publications)  Avhich  throw  light  directly  upon  the 
exposition  of  Sociology  ;  but  they  include  likewise  a  brief 
reference  to  all  works,  no  matter  to  what  department  they 
may  belong,  whence  students  of  Sociology  may  derive  direct 
help,  or  at  any  rate  the  impulse  of  some  pregnant  suggestion. 
They  constitute,  in  a  word,  a  veritable  encyclopaedia — kept 
continually  up-to-date,  and  enriched  by  information  collected 
from  all  parts  of  the  world — which  possesses  an  absolutely 
unique  value. 

Since  1912,  these  Bulletins  have  accumulated  material 
under  two  distinctive  headings,  viz.  (1)  Introduction  a  la 
Sociologie  humaine,  and  (2)  Sociologie  humaine.  Under 
the  former  of  these  categories  falls  the  discussion  of  all  topics 
having  to  do  with  Biology,  Ethnology,  Physiology,  and  Psj^- 
chology ;  while,  under  the  latter,  material  germane  to  '  L 'Ac- 
commodation sociale,'  'L' Organisation  sociale,'  and  '  Doctrine 
et  Methode ',  is  dealt  with  in  the  order  named. 

Eeference  has  already  been  made  to  the  valuable  Mono- 
graphies  hihliographiques  which  are  likewise  published  under 
the  auspices  of  the  Institut  Solvay.^  Yet  other  publica- 
tions, issued  by  this  industrious  school  of  inquiry,  are  classi- 
fied into  three  general  groups,  viz.  (1)  Notes  et  Memoires, 
often  quite  elaborate,  and  ranging  in  cost  from  Fr.  2  to  Fr.20 ; 
(2)  Etudes  sociales  ;  and  (3)  Actualites  sociales,  studies  which 
are  the  least  formal  of  all,  and  cost  from  Fr.  1.50  upwards. 


LEBENSFKAGEN.  Schriften  und  Keden,  herausgege- 
ben  von  Heinrich  Weinel.  25  vols.,  thus  far.  Tubingen  : 
J.  C.  B.  Mohr,  1904-  .  In  progress.  Pp.  circa  50-300, 
each  volume.     Pf.  50-M.  3. 

These  discussions  of  '  Vital  Questions  '  belong  to  the  same 
general  category  as  the  '  Popular  Booklets  on  the  History 
of  Keligion  '.^     They  embrace  a  great  variety  of   literary 

^  Vide  supra,  pp.  463  f. 

*  Cf.  BeligionsgeschichtUche  Volkshucher :   vide  supra,  p.  462. 

Hh 


466  SPECIAL  WORKS 

productions — books,  lectures,  etc. — which  seek  to  further  the 
same  ends  as  the  cheaper  series,  but  to  advance  on  ampler 
and  more  scholarly  lines.  This  undertaking  was  launched 
by  the  publication  of  a  work  from  the  pen  of  Professor  Sell  of 
Bonn,^  followed  almost  immediately  by  a  valuable  contri- 
bution made  bv  the  Editor.-  whose  well-known  work  Jesus 
in  the  'Nineteenth  Century^  belongs  also  to  this  growing 
array  of  arresting  and  stimulating  treatises.  • 

Professor  Weinel  is  fully  justified  in  saying  that  '  der 
Geist,  in  dem  die  Lebensfragen  geschrieben  werden,  ist  der 
Geist  voller  wissenschaftlicher  Wahrhaftigkeit  und  Frei- 
heit  .  .  .  Wir  suchen  unsere  Leser  in  alien  Konfessionen.' 
In  particular,  '  die  Lebensfragen  sollen  den  Geist  wahrer 
Ehrfurcht  von  der  Geschichte  atmen.  Sie  sollen  die  grossen 
Ergebnisse  der  religions-  und  sittengeschichtlichen  Forsch- 
ung,  die  bis  jetzt  fast  gar  nicht  bekannt  geworden  sind, 
unserem  Volke  vermitteln  helfen  '.  He  hopes  to  diffuse  not 
merely  a  profounder  knowledge  of  the  vital  questions  dis- 
cussed, but  to  ensure  the  exhibition  of  a  more  resolute  and 
courageous  spirit  in  the  handling  of  them.  Students  of 
Comparative  Eeligion  will  do  well  to  keep  this  series  in  view. 


A  GENERAL  INDEX  TO  THE  SACRED  BOOKS  OF 
THE  EAST,  by  Moriz  Winternitz,  Professor  of  Indian 
Philology  and  Ethnology  in  the  University  of  Prague. 
Oxford  :    The  Clarendon  Press,  1910.     Pp.  xvi.,  684. 

185. 

This  invaluable  help  for  students  of  Comparative  Religion 
would  have  been  placed  among  those  works  which  Professors. 

'  Cf.  Karl  Sell,  Die  Religion  unserer  Klassiker.  [Lessing,  Herder,  Schiller,, 
and  Goethe.]     Tubingen,  1904. 

"  Of.  Heinrich  Weinel,  Paulus.  Der  Mensch  und  sein  Werk.  1904. 
[Translated,  St.  Paul  :  The  Man  and  his  Work.     London,  1906.] 

*  Cf.  Heinrich  Weinel,  Jesus  im  neunzehnten  Jahrhundert.  1903.  [3rd 
edition,  1914.  Translated,  revised,  and  enlarged  by  Alban  G.  Widgery 
under  the  title  Jesus  in  the  Nineteenth  Century  and  After.     Edinburgh,  1914.} 


WINTERNITZ,  Index  to  Sacred  Boohs  467 

Bertholet,  Lehmann  and  Soderblom  have  given  us,^  had  it 
not  been  separated  by  so  long  an  interval  from  the  com- 
pletion of  Max  Miiller's  Sacred  Books  of  the  East.  Besides, 
it  is  quite  capable  of  discharging  an  individual  function  of 
the  very  highest  utility. 

Professor  Max  Miiller's  undertaking  required  the  labour  of 
thirty-five  years  ;  and,  when  it  was  finished,  it  offered  to 
English-speaking  students  a  possession  of  somewhat  bulky 
dimensions.  An  instrument  had  to  be  devised  whereby  its 
contents  could  be  rendered  quickly  available.  Max  Miiller 
saw  what  apparatus  was  needed,  and  he  also  selected  and 
commissioned  the  scholar  who  was  best  fitted  to  supply  it.^ 
Professor  Winternitz  has  regarded  his  task  as  a  trust ;  he 
has  discharged  it  as  an  act  of  loving  remembrance,  but  he 
has  also  evidently  felt  constrained  to  utilize  to  the  full 
the  possibilities  of  a  supreme  opportunity.  Accordingly,  his 
book — quite  apart  from  its  being  an  Appendix  to  the  work 
which  it  supplements— possesses  a  rare  value  of  its  own. 
It  is  a  perfect  quarry  of  information,  analytically  arranged, 
and  made  exceedingly  convenient  for  purposes  of  reference. 
All  the  great  rehgions  of  mankind  can  by  its  aid  be  brought 
under  instant  survey,  while  any  given  detail  of  belief  can  be 
referred  to  its  several  sources  with  a  minimum  expenditure 
of  effort.  If,  by  means  of  the  translation  of  the  Sacred  Books 
of  the  East,  Max  Miiller  for  the  first  time — as  Professor 
Macdonell  remarks  in  his  Preface — '  placed  the  historical  and 
comparative  study  of  religions  on  a  solid  foundation  ',^  it  is 
equally  true  to  add  that  the  present  '  volume  constitutes 
a  handbook  for  the  study  of  Oriental  rehgions  '.*  The 
author  indeed  expressly  claims  that  his  Index  is  '  a  sort  of 
Manual  of  the  History  of  Eastern  Keligions  '.^ 

^   Vide  supra,  pp.  401  f. 

^  Cf.  Moriz  Winternitz,  Geschichte  der  indischen  Litter atur.  (Die  Littera- 
turen  des  Ostens  in  Einzeldarstellungen,  vol.  ix.)  Leipzig,  1905-  .  In 
progress.  The  first  part  of  vol.  ii,  devoted  to  Die  buddhistische  Litteratur, 
appeared  in  1913  :   vide  supra,  p.  301. 

*  Cf.  p.  viii.  *  Cf.  p.  ix.  *  Cf.  p.  xiii. 

Hh2 


PERIODICAL  LITERATURE 

It  is  fully  recognized  by  all  who  study  Comparative 
Eeligion  that,  while  resort  must  regularly  be  had  to  formal 
and  (more  or  less)  elaborate  treatises,  none  can  afford  to 
neglect  those  surveys — ^limited  to  single  selected  aspects  of 
some  faith — which,  from  time  to  time,  are  given  a  place  in 
the  pages  of  scientific  and  literary  journals,  and  of  the 
monthly  or  quarterly  reviews. 

It  is  proposed  to  do  little  more  than  name  those  Periodicals 
which,  during  the  last  four  years,  have  done  most  to  stimu- 
late the  eagerness  and  reward  the  industry  of  special  students 
in  this  field.  To  characterize  each  pubHcation  separately, 
and  somewhat  in  detail,  would  prove  an  invidious  task  ; 
moreover,  to  a  large  extent,  it  would  in  the  present  case  be 
a  work  of  supererogation. 

Most  of  the  Periodicals  now  to  be  enumerated  are  well- 
known  to  readers  of  this  survey  ;  a  few  of  them  however, 
as  already  remarked,^  have  only  very  recently  been  launched 
upon  their  career.  Other  journals  might  easily,  and  quite 
suitably,  have  been  added  to  the  list ;  but  certainly  every 
review  included  in  it  is  important,  and  ought  regularly  and 
systematically  to  be  examined.  Each  of  these  Periodicals 
— in  its  own  measure,  according  to  its  individual  opportunity, 
and  in  harmony  with  its  governing  ideal — has  placed  great 
stores  of  suggestive  material  at  the  disposal  of  all  such 
students  of  Comparative  Eeligion  as  are  accustomed  to 
weigh,  discriminate,  and  evaluate  what  they  read.  It  is 
sincerely  to  be  hoped  that,  before  long,  a  Journal  of  Com- 
parative Religion^ — definitely  restricted  in  its  appeal,  yet 
an  efficient  channel  of  information  and  intercommunication 
between  students  in  this  field — may  be  inaugurated  by  a 
well-known  publishing  house  in  London. 

'   Vide  supra,  p.  xxxi.  ^   yi^Q  infra,  p.  516. 


American  Journal  of  Religious  Psychology  469 

THE  AMEEICAN  JOUKNAL  OP  KELKIIOUS  PSYCHO- 
LOGY AND  EDUCATION.!  Worcester,  Mass. :  The 
Clark  University  Press,  1904-  .  In  progress.  Three 
issues  each  year.^  7  vols.  Pp.  circa  450,  each  volume. 
'3.50.1 


The  initial  number  of  this  review  awakened  keenest 
anticipations  among  various  circles  of  readers.  Its  field 
lies  chiefly  within  the  domain  cultivated  by  students  *of  the 
Psychology  of  Keligion  ;  ^  but  the  striking  article  with  which 
it  opened — '  Stages  of  Eehgious  Development  ',  written  by 
Dr.  Jean  du  Buy,  Docent  in  Comparative  Keligion  in  Clark 
University — has  never  been  forgotten.  The  whole  spirit  of 
that  discussion,  its  grasp  on  central  principles,  its  acute  (if 
not  wholly  satisfactory)  analysis  of  Mohammedanism,  Con- 
fucianism, Christianity,  Buddhism,  and  Hinduism,  and  the 
brief  tabular  comparison  of  these  five  religions  with  which  it 
closed,  have  led  many  students  of  Comparative  BeHgion  to 
scan  attentively  the  pages  of  this  journal  during  all  the 
intervening  years.  And  this  diligence  has  often  been 
rewarded.  The  writers  in  this  review  are  drawn  from 
representative  scholars  of  various  schools  of  opinion,  men  of 
alert  and  progressive  temperament,  teachers  who  are  not 
afraid  to  accept  those  responsibilities  which  are  inseparable 
from  leadership.  The  surveys  it  furnishes  of  all  relevant 
literature — and  especially  of  the  best  foreign  books  and 
articles — are  exceedingly  well  done. 

In  its  present  form,  this  journal  gives  special  attention  to 
the  Psychology  of  KeHgion  '  viewed  under  its  anthropological 
and  sociological  aspects  '.^  This  course  has  been  suggested 
by  the  fact  that  recent  research  is  '  leading  more  and 
more  to  the  revision  of  our  opinions  concerning  the  mytho- 
logical, philosophical  and  religious  ideas  of  so-called  "  lower 

^  In  January  1912,  with  the  commencement  of  vol.  v,  the  title  of  this 
review  was  changed  to  The  Journal  of  Religious  Psychologi/,  its  publication 
became  quarterly,  and  its  price  was  fixed  at  S3. 00  per  annum. 

^  Cf.  vol.  V,  p.  1. 


470  PEKIODICAL  LITERATURE 

races  "  of  man,  and  their  relationship  to  the  cognate  pheno- 
mena now  existing  (or  having  existed)  among  the  "  higher 
races  ".'  ^  The  resources  of  Anthropology  in  America,  where 
Indian  peoples  of  various  tribes  provide  the  investigator  with 
a  great  mass  of  virgin  material,  have  not  hitherto  been 
utilized  as  they  might — and  certainly  ought  to — have  been. 
This  oversight,  all  too  tardily  discovered,  will  now  (in  as  far 
as  it  is  still  possible)  be  effectively  remedied. 


THE  AMERICAN  JOURNAL  OF  SOCIOLOGY.  Chicago  : 
The  University  Press,  1895-  .  In  progress.  Bi- 
monthly.   20  vols.   Pp.  circa  850,  each  volume.   $2.00. 

Though  '  American  '  in  title  and  origin,  and  exhibiting 
characteristic  features  of  a  Transatlantic  type,  this  journal 
has  won  many  friends  and  contributors  in  Europe.  Its 
constituency  is  far  from  being  confined  to  technical  experts, 
who  devote  all  their  time  to  a  study  of  sociological  problems  ; 
on  the  contrarv,  it  makes  direct  and  successful  endeavour  to 
aid  '  social  workers  '  in  handling  those  practical  difficulties 
which  modern  progress,  and  the  growing  complexity  of 
modern  sociological  and  religious  experiments,  are  continu- 
ally bringing  to  the  fore. 


ANCIENT  EGYPT.  London  :  Macmillan  and  Company, 
1914-  .  hi  progress.  Quarterly.  1  vol.  Pp.  circa 
200,  each  volume.     7s. 

Professor  Flinders  Petrie  is  to  be  congratulated  upon  the 
appearance  and  excellent  contents  of  a  publication  which, 
often  projected,  has  at  last  most  promisingly  been  begun. 
*  There  has  been  hitherto  no  journal  in  England,  or  abroad, 
to  keep  readers  acquainted  with  the  advances  and  discoveries 
[being  made  touching]  the  principal  civiHzation  of  the 
Ancient  World  ;  '  2  that  blank  is  now  being  filled.     Original 

'  Cf.  vol.  V,  p.  1.  2  Qj  jj  1 


Ancient  Egypt  471 

articles,  and  frequent  surveys  of  the  latest  attainments  of 
knowledge  covering  various  problems  of  present-day  interest 
— supplied  by  the  best  living  authorities,  and  thoroughly 
up-to-date — are  provided  in  these  pages.  '  A  special  feature 
will  be  the  summaries  of  all  papers  in  the  foreign  periodicals, 
sufficient  to  show  in  detail  the  movement  of  research.  .  .  . 
New  books  on  Egypt  will  be  reviewed  and  analysed,  so  as  to 
show  how  far  they  would  be  useful  to  our  readers.'  ^  Copious 
illustrations,  man}^  of  which  occupy  an  entire  page,  have 
most  wisely  been  introduced.  Accordingly,  whilst  '  this 
Journal  will  be  the  regular  organ  of  the  various  branches  of 
the  Egyptian  Eesearch  Students'  Association  ',^  and  must 
therefore  make  its  chief  appeal  to  specialists,  it  has  already 
awakened  a  widespread  popular  demand.  It  is  in  reality, 
simultaneously,  a  magazine  of  art  and  a  reliable  historical 
record. 

Students  of  Comparative  Eeligion  will  read,  with  peculiar 
interest  and  advantage,  the  editor's  contribution  entitled 

*  Egyptian  Beliefs  in  a  Future  Life  '.-  It  embodies  his  well- 
known  Drew  Lecture,  delivered  in  London  in  November  1913. 
The  illustrations  which  accompany  it  add  immensely  to  its 
value.  About  the  same  time.  Dr.  Alan  H.  Gardiner  delivered 
an  address  on  a  topic  of  profound  and  ever-recurring  interest ; 
an  excellent  summary  of  it  is  furnished  under  the  heading 

*  Notes  on  the  Ethics  of  the  Egyptians  '.^ 


THE  ANNALS  OF  AKCH^OLOGY  AND  ANTHEO- 
POLOGY.  Liverpool :  The  University  Press,  1908-  . 
In  progress.  Quarterly.  7  vols.  Pp.  circa  150,  each 
volume.     10s. 

This  journal,  which  is  issued  under  the  auspices  of  the 
Liverpool  Institute  of  Archaeology,  continues  to  be  especially 
noteworthy  on  account  of  numerous  timely  contributions  by 
Professor  Garstang.     Professor  Sayce  is  also  a  frequent  and 

'  Cf.  p.  2.  '  Cf.  pp.  16-31.  '  Cf.  pp.  55-8. 


472  PERIODICAL  LITERATURE 

ever-welcome  collaborator.  Professor  Frazer  might  perhaps 
have  been  counted  upon  to  claim  for  Anthropology  a  larger 
place  than  it  has  secured  hitherto  in  the  pages  of  this  ably 
conducted  review. 


ANTHROPOS.  Internationale  Zeitschrift  fur  Vol- 
KBR-  UND  Sprachenkunde.  Wien  *.  Mechitharisten- 
Buchdruckerei,  1906-  .  In  progress.  Bi-monthly. 
9  vols.     Pp.  circa  1000,  each  volume.     Kr.  18. 

As  its  name  implies,  this  review  is  particularly  helpful  to 
all  who  approach  the  study  of  Comparative  Religion  from 
the  side  of  Anthropology,^  Ethnology,^  or  Philology.^ 
Within  its  own  sphere,  and  as  supplying  scientific  expositions 
of  the  culture  distinctive  of  primitive  peoples,  it  has  no 
superior.  Contributions  are  printed  in  German,  French,  or 
EngHsh. 

When  this  Periodical  was  projected,  the  editor's  intention 
was  to  issue  it  in  a  quarterly  form.  Since  1907,  however, 
it  has  appeared  each  alternate  month. 


ARCHIY  FUR  PAPYRUSFORSCHUNG  UND  YER- 
WANDTE  GEBIETE.  Leipzig:  B.  G.  Teubner, 
-1901-  .  In  progress.  Quarterly.  14  vols.  Pp.  circa 
550,  each  volume.     M.  24. 

The  name  of  the  editor  of  this  journal,  Professor  Ulrich 
Wilcken  of  Bonn,*  is  sufficient  guarantee  of  the  standard  and 
timeUness  of  its  contents.  No  higher  authority  on  Papyro- 
logy  is  guiding  those  ardent  investigators  who  are  flocking 
to-day  into  this  new  field  of  inquiry.  All  the  latest  dis- 
coveries are  promptly  chronicled  in  this  review,  while  the 
discussions  which  they  are  instrumental  in  arousing  are 
there  summarized  in  an  apt  and  masterly  way. 

^   Vide  supra,  pp.  3  f .  '  Vide  supra,  pp.  35  f. 

2   Vide  supra,  pp.  Ill  f.  *   Vide  supra,  p.  124. 


Archiv  filr  ReUgionsivissenschaft  473 

ABCHIV  FUK  RELIGIONSWISSENSCHAFT.  Leipzig: 
B.  G.  Teubner,  1898-  .  In  progress.  Quarterly. 
18  vols.     Pp.  circa  600,  each  volume.     M.  18. 

While  this  journal  has  hitherto  been  noted  for  its  insistent 
plea  that  the  Science  of  Eeligion  can  be  advanced  only 
through  a  study  of  the  History  of  Rehgions,  it  no  longer 
ignores — and  of  late  it  has  begun  even  to  advocate — the 
desirabiHty  of  assigning  to  the  Comparison  of  Rehgions 
a  larger  and  more  distinctive  place  than  leading  scholars  in 
Germany  have  hitherto  been  wont  to  accord  to  it. 

ARCHIVES  SUISSES  D'ANTHROPOLOGIE  GENE- 
RALE.  Geneve  :  Albert  Kiindig,  1914-  .  In  pro- 
gress. Quarterly.  1  vol.  Pp.  circa  350,  each  volume. 
Fr.  12. 

This  journal,  just  founded,  is  the  official  organ  of  the 
Institut  Suisse  d'Anthropologie  Generale  of  Geneva.  It  has 
made  a  most  auspicious  beginning ;  and  the  introductory 
statement,  addressed  to  '  nos  lecteurs '  by  M.  Edouard 
Naville,  the  distinguished  President  of  the  Institute,  will  be 
read  with  peculiar  interest.  As  the  range  of  the  Institute's 
work  embraces  Anthropology,  x\rch8eology,  and  Ethnology, 
each  of  these  subjects  will  systematically  be  dealt  with  in  the 
pages  of  the  ArcJiives.  Students  of  Comparative  Religion 
will  be  arrested  at  once  by  M.  Alfred  Boissier's  able  paper  on 
'  Les  Mysteres  babyloniens  '.^ 

ARCHIVIO  PER  L'ANTROPOLOGIA  E  L'ETNO- 
LOGIA.  Firenze :  M.  Ricci,  1871-  .  In  progress. 
Quarterly.  44  vols.  Pp.  circa  450,  each  volume. 
L.  20. 

A  long  career  of  quietly  persistent  research  has  abundantly 
established  the  authoritative  name  and  place  of  this 
suggestive  and  practical  journal. 

*  Cf.  pp.  89-101. 


474  PERIODICAL  LITERATURE 

THE  ASIATIC  REVIEW.  London  :  Westminster  Cham- 
bers, 1886-  .  Li  progress.  Twice  each  quarter. 
New  Series  :  5  vols.    Pp.  circa  400,  each  volume.    £1. 

A  considerable  part  of  the  contents  of  this  journal  has  of 
course  nothing  to  offer  to  the  student  of  Comparative  Reli- 
gion. Nevertheless,  a  glance  through  its  pages  very  seldom 
goes  unrewarded. 

This  publication  has  had  to  face  a  somewhat  chequered 
career.  It  was  at  first  entitled  The  Asiatic  Quarterly  Review, 
and  its  opening  series  consisted  of  ten  volumes  (1886-1890). 
Its  name  was  then  changed  to  The  Imperial  and  Asiatic 
Quarterly  Beview,  its  second  series  consisting  likewise  of  ten 
volumes  (1891-1895).  Its  third  series  covers  a  much  longer 
period,  and  embraces  thirty-four  volumes  (1896-1912). 
With  the  commencement  of  its  fourth  series  (January  1913), 
the  original  title  was  resumed  ;  but,  last  year,  its  present 
briefer  name  was  adopted.  Under  efficient  editorial  super- 
vision, it  promises  still  to  yield  good  results  to  the  com- 
parativist,  if  only  he  exercise  patience  and  discrimination. 


THE  ATHENiEUM.  Journal  of  English  and  Foreign 
Literature,  Science,  the  Fine  Arts,  Music,  and  the 
Drama.  London  :  The  Athenaeum  Press,  1828-  .  In 
progress.  144  vols.^  Weekly.  Pp.  circa  800,  each 
half-year.     £1  85. 

This  journal  is  the  oldest,  sanest,  and  most  notable  literary 
publication  in  the  British  Empire.  Inclined  to  be  ultra- 
conservative  in  its  selection  and  appraisement  of  the  books 
it  reviews,  it  is  at  the  same  time  one  of  the  very  best  guides 
to  which  any  serious  student  can  appeal.  Few  really  signifi- 
cant volumes  are  overlooked.  Its  critical  judgements  are 
searching,   and   (in  the  vast  majority  of  cases)   they  are 

^  Down  to  the  end  of  1857  annual  volumes  were  published,  thirty  in  all. 
Steadily  increasing  in  bulk  until  they  had  reached  the  proportions  of  1600 
pages,  it  was  resolved  to  issue  in  future  semi-annual  volumes. 


t 


AthencBum  475 

unquestionably  fair  ;  it  is  for  this  reason  that  its  bound 
numbers,  like  the  files  of  the  London  Times,  constitute 
an  enviable  national  possession.  The  comparativist  will  not 
secure  much  direct  help  from  this  quarter,  seeing  that  the 
AthencBum  has  not  yet  quite  made  up  its  mind  touching  the 
vaHdity  of  the  claims  (and  the  best  apportionment  of  the 
boundaries)  of  Comparative  Religion.  On  the  other  hand, 
the  promoters  of  this  new  science  will  find  themselves  con- 
stantly enriched,  through  a  perusal  of  this  journal,  by 
a  succession  of  sidelights,  suggestions,  and  criticisms  of  the 
very  highest  value. 


THE  BIBLICAL  WORLD.  Chicago  :  The  University  of 
Chicago  Press,  1893-  .  In  jnogress.  Monthly. 
44  [half-yearly]  vols.    Pp.  cirm  500,  each  volume.    $2.00. 

This  journal  has  well  upheld,  from  the  very  outset,  the 
characteristics  of  a  broad,  alert,  timely,  and  penetrative 
scholarship.  Some  of  its  articles  on  individual  religions — 
and,  even  better,  on  selected  aspects  of  given  religions — are 
of  singular  and  permanent  value. 

BILYCHNIS.  RiviSTA  illustrata  di  studi  religiosi. 
Roma  :  Scuola  Teologica  Battista  di  Roma,  1912-  . 
In  'progress.  Monthly.  6  vols.  Pp.  ciVca  600,  each 
volume.     L.  5. 

This  optimistic  bearer  of  a  lamp  that  flames  with  a  two- 
fold fight — Science  and  Faith — is,  no  doubt,  of  a  popular 
type.  It  makes  no  higher  claim.  Yet  few  students  will 
fail  to  be  profited  by  reading  its  sprightly  pages.  It  enjoys 
in  Italy  a  larger  circulation  than  any  other  Protestant  maga- 
zine. Formerly  a  bi-monthly  review,  and  providing  a  single 
complete  volume  each  year,  its  contents  will  in  future  fill 
two  half-yearly  volumes.  Volume  iv  began  in  July  1914. 
The  annual  subscription  rate,  however,  has  been  advanced 
from  L.  4  to  L.  5. 


476  PERIODICAL  LITERATURE 

BOLLETTINO  DI  LETTERATURA  CRITICO-RELI- 
GIOSA.  Roma :  Tipografia  del  Senato,  1914-  . 
In  progress,     1  voL    Pp.  384.    L.  8. 

Launched  only  last  year,  this  little  review  has  won  an 
immediate  welcome,  and  is  sure  to  add  rapidly  to  the  number 
of  its  friends.  It  is  daintily  printed,  although  perhaps  in 
a  type  that  is  a  trifle  too  small.  Its  range  is  wide.  Its 
articles  are  signed.  Its  criticisms  are  frank  and  sound. 
Several  of  the  contributors  to  this  journal  were  once  colla- 
borators in  promoting  the  interests  of  an  earlier  review ;  ^ 
the  excellent  service  then  rendered  is  an  augury  of  the  kind 
of  critical  results  they  will  furnish  in  the  pages  of  the 
periodical  which  has  now  entered  upon  a  promising  career.^ 

CCENOBIUM.  RiviSTA  internazionale  di  liberi  studi. 
Lugano :  Villa  Ccenohium,  1906-  .  In  ^progress. 
Monthly,   9  vols.   Pp.  circa  1200,  each  year.   L.  12. 

This  independent  journal,  in  spite  of  innumerable  and 
often  very  exasperating  hindrances  placed  in  its  way,  con- 
tinues to  flourish.  Its  resources,  moreover,  are  evidently 
being  strengthened.  At  first  a  bi-monthly,  it  has  of  late 
(since  January  1911)  been  published  ever}'  four  weeks.  A 
friend  of  rehgious  reform,  and  commanding  the  contribu- 
tions of  many  representative  pens,  local  and  foreign,  it  is 
furthering  its  special  aims  with  untiring  zest  and  abiUty. 
Rehgion  and  Philosophy  are  its  special  fields,  and  both 
domains  are  being  explored  in  a  way  that  is  winning  abmidant 
and  significant  recompense. 

LA  CULTURA  CONTEMPORANEA.     Rivista  mensile 

DI     FILOSOFIA,     STORIA,     E     SCIENZA     DELLE     RELIGIONI. 

Roma:  LibreriaEditriceRomana,  1909-1913.  Monthly. 
7  [half-yearly]  vols.     Pp.  circa  600,  each  year.    L.  8. 

'  Cf.  Rivista  atorico-critica  delle  scienze  teohgiche.     Rouia.  1905-1010. 
-  Publication  was  temporarily  suspended  in  July  1915. 


Cultura  Moderna  477 

CULTUEA  MODEKNA.  Eassegna  bimestrale  di  studi 
sciENTiFici  RELiGiosi.  Menclrisio,  Switzerland  :  Casa 
Editrice  Cultura  Moderna,  1904-  .  In  progress. 
Bi-monthly.  8  vols.  Pp.  circa  150,  each  volume. 
L.  5. 

These  two  journals,  though  not  so  prominent  or  widely- 
circulated  as  Coenohiiim,  belong  to  the  same  general  category. 
Both  have  had  to  face,  like  scores  of  similar  literary  ventures 
in  Italy,  a  highly  adventurous  career. 

To  the  genuine  regret  of  its  subscribers,  La  Cultura  Contem- 
poranea  was  compelled  to  cease  publication  in  June  1913. 
Its  Bollettino  di  Scienza  delle  Beligioni — continued  through 
several  of  its  numbers,  and  now  printed  as  a  separate  volume  ^ 
— was  prepared  regularly  by  the  pen  of  Signor  Luigi  Salva- 
torelU  ;  it  wdll  serve  as  an  excellent  sample  of  the  work 
which,  for  a  short  period,  this  most  promising  review  was 
able  to  accomplish.  Its  articles  were  ahvays  timely,  and  the 
treatment  it  accorded  to  the  topics  dealt  with  was  thoroughly 
up-to-date.  Copies  of  its  seven  volumes  may  still  be  pro- 
cured from  the  publishers. 

The  Cultura  Moderna,  revived  in  1910  after  a  silence  of  four 
years,  is  more  variable  in  its  quality.  Nevertheless,  it  is 
well  worth  reading.  Its  criticisms  of  the  Church  of  Eome 
are  apt  to  be  pungent ;  most  readers  will  deem  them  unduly 
caustic  and  severe. 


THE  EXPOSITOEY  TIMES.  Edinburgh:  T.  and  T. 
Clark,  1889-  .  In  progress.  Monthly.  26  vols. 
Pp.  circa  560,  each  volume.     6s. 

This  vigorous  review,  owing  to  its  great  breadth  of  sweep 
and  extraordinary  closeness  of  mesh,  collects  within  its  net 
a  great  deal  of  original  material  which  the  student  of  Com- 
parative Eehgion  will  find  extremely  useful.     One  has  only 

^  Vide  supra,  pp.  460  f. 


478  PERIODICAL  LITERATURE 

to  consult  its  successive  lists  of  '  Contents  ',  or  its  first 
General  Index, ^  to  become  aware  of  the  immense  amount  of 
help  which  may  be  derived  from  a  regular  consultation  of 
its  pages.  Its  editor  has  always  been  a  keen  friend  and 
promoter  of  the  very  kind  of  research  which  Comparative 
Religion  entails.  His  criticisms  of  books  are  noted  for  their 
crisp,  shrewd,  and  independent  tone. 


THE  HARVARD  THEOLOGICAL  REVIEW.  Cam- 
bridge :  The  Harvard  University  Press,  1908-  . 
In  progress.  Quarterly.  7  vols.  Pp.  circa  600,  each 
volume.     12.00. 


This  journal,  though  comparatively  a  new-comer,  has 
already  won  for  itself  a  very  honourable  record.  It  has 
gained  the  genuine  liking  and  respect  of  all  who  have  tested 
its  quality.  Partly  endowed  by  a  bequest  from  Miss  Mildred 
Everett, — in  memory  of  her  father,  the  late  Professor  Charles  C. 
Everett — it  continues  with  skill  the  excellent  work  charac- 
teristic of  its  predecessor,  The  New  World.^  According 
to  an  official  statement,  it  '  seeks  to  maintain  a  spirit  both 
catholic  and  scientific,  in  sympathy  with  the  aims  and 
practical  activities  of  the  Christian  Church  as  well  as  with 
scholarly  investigation  '.  In  particular,  it  invites  discussion 
of  the  theological  and  religious  aspects  of  the  study  of  the 
History  of  Religions. 

THE  HIBBERT  JOURNAL.  A  Quarterly  Review 
OP  Religion,  Theology,  and  Philosophy.  London  : 
Williams  and  Norgate,  1902-  .  In  progress. 
Quarterly.  13  vols.  Pp.  circa  1000,  each  volume. 
10s. 

Many  shades  of  theological  and  philosophical  opinion  find 
expression  in  the  pages  of  this  very  scholarly  journal.     It 

^  Cf.  Index  to  the  Expositors/  Times.     Volumes  i  to  xx.  1889-1909.    Edin- 
burgh, 1913.  *  ComiDlete  in  9  vols.     Boston,  1892-1900. 


Hihhert  Journal  479 

has  no  individual  point  of  view  ;  in  its  discussion  of  all 
themes,  intellectual  freedom  and  breadth  are  its  invariable 
watchwords.  Its  up-to-date  Bibliographies,  and  its  quarterly 
'  Surveys  '  of  social,  theological  and  philosophical  questions, 
are  two  conspicuous  features  in  w^hich  it  excels.  No  student 
can  fail  to  be  considerably  poorer  if  this  review  be  absent 
from  his  book-shelves. 


THE  INQUIKEK.  A  Journal  of  Liberal  Keligion, 
Literature,  and  Social  Progress.  London  :  Essex 
Hall,  1842-  .  In  progress.  Weekly.  73  vols.  Pp. 
circa  800,  each  volume.     6s.  6^. 

Illuminative  discussions  of  Comparative  Eeligion,  regarded 
from  widely  separated  points  of  view,  continue  to  appear  in 
this  bright,  informative,  and  ably  conducted  journal.  The 
aim  of  The  Inquirer,  as  officially  expressed,  is  '  to  promote 
the  liberal  movement  in  religion,  to  provide  a  common 
platform  (unhampered  by  the  authority  of  dogma)  for  the 
discussion  of  problems  of  Keligious  Thought  and  Social 
Ethics,  and  to  keep  its  readers  in  touch  with  the  movement 
of  liberal  religious  life  and  thought  at  home  and  abroad  '. 


THE  INTEKNATIONAL  EEVIEW  OF  MISSIONS.  Lon- 
don :  The  Oxford  University  Press,  1912-  .  In 
jyrogress.  Quarterly.  3  vols.  Pp.  circa  800,  each 
volume.     85. 

This  journal  is  an  outcome  of  the  Edinburgh  World  Mis- 
sionary Conference  in  1910,  and  is  still  evidently  animated 
by  the  spirit  which  characterized  that  remarkably  stimu- 
lating Convention.  Within  its  own  sphere,  it  occupies  a 
place  of  the  very  j&rst  rank.  Its  acute  surveys  of  missionary 
problems,  and  its  able  sketches  of  those  features  of  Christi- 
anity which  bring  it  into  relationship  with  (or  seem  to  set  it 
apart  from)  the  other  religions  of  the  world,  are  exceedingly 


480  PERIODICAL  LITERATURE 

well  done.  Its  Bibliographies  are  not  only  comprehensive, 
but  are  noteworthy  also  because  of  the  convenient  scheme 
of  classification  adopted,  and  the  terse  annotations  by  which 
book-titles  are  frequently  accompanied. 

The  International  Review  of  Missions  is  one  of  the  few 
current  journals  which  take  express  account  of  books  bearing 
upon  Comparative  Religion.  A  place,  in  future,  is  to  be 
reserved  for  this  topic  in  the  pages  of  its  annual  Index. 


THE  INTERPRETER.  Manchester  :  Rodger  and  John- 
son, 1905-  .  In  jjrogress.  Quarterly.  11  vols. 
Pp.  circa  400,  each  volume.     4s.  6d. 

The  treatment  accorded  to  all  subjects  dealt  with  in  this 
review  is  at  once  popular  and  scholarly.  The  timeliness  of 
a  given  discussion,  moreover,  is  always  a  requisite  feature 
in  contributions  which  this  periodical  invites  or  accepts. 
It  is  no  wonder  that  Comparative  Religion,  especially  at  the 
present  stage  in  its  career,  receives  invariably  a  sympathetic 
handling  in  the  pages  of  this  journal. 


DER  ISLAM.  Zeitschrift  fxjr  Geschichte  und  Kultur 
DES  iSLAMiscHEN  ORIENTS.  Strassburg  :  Karl  J.  Triib- 
ner,  1910-  .  hi  progress.  Quarterly.  5  vols.  Pp. 
circa  400,  each  volume.     M.  20. 

The  editor  of  this  review,  Dr.  Carl  H.  Becker — formerly 
professor  of  Oriental  History  in  the  Colonial  Institute  of 
Hamburg,  but  now  professor  of  Oriental  History  and 
Languages  in  the  University  of  Bonn — is  carrying  forward 
this  new  and  educative  enterprise  with  splendid  energy. 
For  a  reliable  survey  of  the  contemporary  religious  life  of 
Islam  no  better  popular  guide  is  available,  and  none  better 
could  be  desired.  Its  ablest  British  counterpart  is  to  be 
found  in  The  Moslem  World,^  but  it  has  many  competitors 

^   Vide  infra,  p.  485. 


Islam  4:81 

on  the  Continent.  La  Revue  du  Monde  Musuhnan'^  repre- 
sents the  activity  of  French  savants,  the  Orientalisches 
Archiv  ^  and  Die  Welt  des  Islams  ^  the  kindred  researches  of 
German  savants,  and  Mir  Islama  the  awakening  interest  of 
Russian  savants,  in  the  cultivation  of  this  field.  More  and 
more  reviews  (not  less  than  Encyclopaedias  *)  are  being  com- 
pelled to  lessen  the  range  of  outlook  and  to  concentrate 
investigation  upon  the  ex^position  of  a  single  problem,  if 
they  would  render  any  conspicuous  help  in  the  gradual 
enlargement  of  the  boundaries  of  modern  knowledge. 


JOURNAL  OF  THE  AMERICAN  ORIENTAL  SOCIETY. 
New  Haven :  The  American  Oriental  Society, 
1850-  .  In  progress.  Quarterly.  34  vols.  Pp. 
circa  450,  each  volume.  $6.00  (approximately  ^)  each 
volume. 

This  well-known  Society,  founded  in  1842  and  entering 
formally  upon  its  task  in  the  following  year,^  is  concerned 
intimately  with — and  adequately  traces — the  progress  of 
several  of  those  subsidiary  sciences  which  are  dealt  with  in 
this  volume.  But  another  fact  is  still  more  noteworthy. 
Students  of  Comparative  Religion  should  bear  in  mind  that, 
since  1898,  the  American  Oriental  Society  has  maintained  a 
'  Section  for  the  Historical  Study  of  Rehgions  '.  Such  in- 
vestigators, accordingly,  will  do  well  to  keep  the  successive 
issue  of  these  volumes  under  careful  review.  Rich  gleanings 
await  those  who  are  sufficiently  patient  and  keen. 

*   Vide  infra,  pp.  488  f . 

«  Published  at  Leipzig  (3  vols.  1910-1913),  but  now  unfortunately  sus- 
pended. 

3   Vide  infra,  p.  492.  *   Vide  supra,  pp.  438  f. 

^  Sizes  and  prices  of  the  successive  volumes  vary.  Quite  frequently  a 
volume  covers  two  or  more  years.  Thus  vol.  i  (1843-1849)  has  591  pages, 
and  costs  $25.00.  Vol.  xxix  (1908-1909)  contains  only  330  pages,  and  costs 
$5.00.     The  price  of  a  volume  occasionally  reaches  only  $3.00. 

«  Volume  i  bears  the  date  '  1843  ',  but  it  was  not  actually  published  until 
1850. 

II 


482  PERIODICAL  LITERATURE 

THE  JOURNAL  OF  EGYPTIAN  ARCHEOLOGY.  Lon- 
don :  The  Egypt  Exploration  Fund,  1914-  .  In 
'progress.  Quarterly.  1  vol.  Pp.  circa  300,  each 
volume.     £1  4s. 

Professor  Flinders  Petrie's  review^  did  not  get  a  long 
start  of  its  attractive  and  learned  competitor.  The  Journal 
is  wider  in  its  range  than  its  sprightly  contemporary.  It 
has  secured  the  co-operation  of  many  eminent  foreign  contri- 
butors, and  promises  to  provide  the  latest  information  con- 
cerning completed  and  projected  excavations.  The  annual 
Archceological  Beport  of  the  Egypt  Exploration  Fund  will  in 
future  be  incorporated  in  this  journal.  Illustrations  abound, 
and  they  are  of  the  greatest  value  in  throwing  light  upon  the 
text.  Professor  Edouard  Naville's  account  of  the  discovery 
of  the  tomb  of  Osiris  at  Abydos,  Mr.  T.  Eric  Peet's  review 
of  '  The  Year's  Work  in  Abydos  ',  Professor  Hunt's  article  on 
'  Papyri  and  Papyrology ',  and  Mr.  J.  de  M.  Johnson's  sketch 
of '  Antione  and  its  Papyri ',  are  deserving  of  special  mention. 
The  Bibliographies  and  book-reviews  are  excellent. 


JOURNAL  OF  THE  MANCHESTER  EGYPTIAN  AND 
ORIENTAL  SOCIETY.  Manchester  :  The  University 
Press,  1913-  .  In  progress.  Annual.  2  vols.  Pp. 
circa  100,  each  volume.     5s. 

This  bright  and  progressive  series  of  volumes  will  afford 
much  help  to  students  of  Comparative  Rehgion.  To 
middle-aged  scholars  they  come  as  a  silent  reminder  of  the 
late  Professor  Hogg's  eagerly-launched  project,  the  Journal 
of  the  Manchester  Oriental  Society.  No  one  can  glance  over  the 
list  of  the  ofi&ce-bearers  and  members  of  the  later  Society, 
or  turn  over  the  pages  of  this  newer  Journal,  without  recalling 
the  profound  interest  Professor  Hogg  took  in  providing  an 
additional  agency  for  promoting  scientific  research.     He  was 

^  Cf.  Ancient  Egypt :   vide,  supra,  pp.  470  f . 


Journal  of  tlie  Egyptian  and  Oriental  Society  483 

the  founder  of  the  Manchester  Oriental  Society,  and  was 
chosen  to  be  its  first  President ;  but  he  Hved  to  see  it  accom- 
pHsh  only  one  or  two  of  its  initial  undertakings. 

In  the  Proceedings  and  in  the  Special  Papers  contained 
in  these  volumes,  the  student  of  Comparative  Kehgion 
will  find  not  a  little  of  the  data  which  he  is  anxious 
to  gather.  In  the  second  volume  (1913-1914),  one  comes 
upon  a  notable  article  on  '  Zoroastrian  and  other  Ethnic 
Eeligious  Material  in  the  Acta  Sanctorum  V  followed  by  a 
review  of  Professor  Moulton's  recent  book  on  Early  Zoro- 
astrianism.^ 

A  special  measure  of  attention  is  of  course  devoted  by 
this  journal  to  questions  bearing  upon  Archaeology  and 
Philology  ;  but  Eeligions  also  are  incidentally  discussed, 
and  always  with  knowledge  and  good  judgement.  The  range 
of  survey  is  wide.  The  conclusions  reached  are  well-poised 
and  discriminating. 


THE  JOUKNAL  OF  THEOLOGICAL  STUDIES.  Lon- 
don :  The  Oxford  University  Press,  1899-  .  In 
progress.  Quarterly.  16  vols.  Pp.  circa  600,  each 
volume.    125. 

The  amount  of  assistance  which  the  student  of  Compara- 
tive Eeligion  can  obtain  from  this  review  is,  as  a  rule,  not 
very  great.  Nevertheless,  in  an  incidental  way,  he  may 
secure  an  immense  amount  of  stimulus.  Material  of  a  kind 
preliminary  to  the  study  he  is  engaged  in  will  seldom  be 
sought  for  in  vain  ;  while,  from  time  to  time,  real  and 
important  '  finds  '  are  suddenly  disclosed.  Every  new  issue 
of  this  journal  ought  to  be  examined,  and  the  back  numbers 
likewise  should  be  carefully  scanned.  Besides  admirable 
book-reviews  and  synopses  of  the  contents  of  local  and 
foreign  periodicals,  its  monthly  '  Notes  and  Studies  '  are  of 
unusual  value. 

1  Cf.  pp.  37-55.  2  Cf.  pp.  79-81. 

li2 


484  PERIODICAL  LITERATURE 


LARES.        BULLETTINO      DELLA      SOCIETA      DI      ETNOGRAFIA 

iTALiANA.     Roma  :  Ermanno  Loescher  e  C^,  1912- 

In  progress.     Issued  every  four  months.     3  vols.     Pp. 

circa  300,  each  volume.     L.  15. 

The  founder  of  this  review,  Signor  Lamberto  Loria,  was 
scarcely  permitted  to  do  more  than  complete  the  plans  made 
for  its  successful  inauguration  ;  on  April  4,  1913,  death 
separated  him  from  a  circle  in  which  his  many  gifts  were 
sincerely  appreciated  and  admired.  But  the  journal  in 
whose  prospective  career  he  took  so  keen  an  interest,  now 
committed  to  the  guidance  of  other  competent  hands,  seems 
destined  to  render  excellent  service  in  a  field  which  cordially 
welcomes  its  assistance.  Its  founder's  hopes  concerning  its 
future  are  not  likely  to  suffer  any  material  check,  or  to  fall 
short  of  attaining  that  ideal  of  which  he  so  often  spoke  and 
dreamed. 

The  scope  of  this  review  is  admittedly  restricted  ;  yet,  on 
that  very  account,  its  curtailed  scrutiny  should  yield  all  the 
greater  accuracy  in  its  collection  and  tabulation  of  results. 
Folklore,  ancient  beliefs,  curious  superstitions,  etc.,  receive 
express  attention.  Its  surveys  of  contemporary  ethno- 
graphical literature  deserve  special  commendation.  Synopses 
of  articles  in  current  periodicals  are  regularly  supplied.  A 
chronicle  of  progress  achieved  by  investigators  who  are  not 
Italians  is  diligently  compiled.  In  a  word  :  the  amount  of 
bibliographical  material  it  furnishes,  brief  and  up-to-date, 
constitutes  a  most  valuable  feature  of  this  publication. 

Those  who  have  read  carefully  that  section  of  the  present 
volume  which  explains  the  relations  of  Ethnology  to  Com- 
parative Rehgion  ^  will  not  fail  to  discern  the  value  of  a 
special  record  of  this  character. 

The  excellence  of  the  typography  of  the  Bullettino  is  note- 
worthy, and  might  with  advantage  be  taken  as  a  model  by 
many  similar  journals. 

Vide  supra,  pp.  35  f. 


Moslem  World  485 

THE  MOSLEM  WOELD.  A  Quarterly  Review  of 
Current  Events,  Literature,  and  Thought  among 
Mohammedans,  and  of  the  Progress  of  Christian 
Missions  in  Moslem  Lands.  London :  The  Chris- 
tian Literature  Society  for  India,  1911-  .  In  progress. 
Quarterly.     5  vols.     Pp.  circa  450,  each  volume.     4s. 

The  comprehensive  sub- title  of  this  journal  describes  fully 
its  aim,  and  the  nature  of  its  contents.  Dr.  Samuel  M. 
Zwemer,  its  editor,  has  filled  many  roles,  and  has  filled  them 
all  with  enviable  distinction  ;  yet  possibly  he  never  rendered 
the  English-speaking  world  a  greater  service  than  when  he 
undertook  the  supervision  of  this  stimulating  and  up-to-date 
review.  He  has  been  signally  successful,  moreover,  in  secur- 
ing the  co-operation  of  the  foremost  living  authorities  on 
Islam.  Although  '  the  progress  of  Christian  Missions  in 
Moslem  lands  '  is  admittedly  one  of  the  chief  ends  which 
this  journal  seeks  to  promote,  it  is  broad-minded  and  fair 
in  its  propaganda  ;  it  is  bent  upon  disseminating  a  reliable 
and  unbiased  interpretation  of  the  Christian  faith.  Effective 
comparisons  between  Mohammedanism  and  Christianity  are 
continually  being  drawn  in  its  ably- written  surveys. 


THE  OPEN  COURT.  Devoted  to  the  Science  of 
Religion,  the  Religion  of  Science,  and  the  Exten- 
sion OF  THE  Religious  Parliament  Idea.  Chicago  : 
The  Open  Court  Publishing  Company,  1887-  .  In 
progress.  Monthly.  28  vols.  Pp.  circa  800,  each 
volume.     $1.00. 

As  its  full  name  implies,  this  review  is  something  of 
a  free  lance  in  the  domain  of  theological  literature.  Never- 
theless, its  deadly  thrusts  have  punctured  many  an  empty 
pretension,  and  dissipated  many  a  specious  delusion.  All 
the  religions  of  the  world — rare  and  curious  and  new,  not 
less  than  those  of  age-long  standing — are  brought  under  the 
searchlight  of  its  acute  and  penetrative  criticisms. 


486  PEEIODICAL  LITERATUKE 

THE  QUARTERLY  REVIEW.  London  :  John  Murray, 
1809-  .  In  ^progress.  Quarterly.  224  vols.  Pp. 
circa  600,  each  volume.     £1  45. 

This  standard  publication  easily  maintains,  after  a  long 
lapse  of  years,  its  high  reputation  for  sound  scholarship, 
broad  outlook,  and  consistently  conservative  opinion.  It 
must  not  be  confounded  by  foreign  readers  with  either  one 
of  two  other  reviews — also  published  in  London  and  dis- 
charging excellent  service,  but  of  more  recent  origin — which 
bear  similar  names. ^  Weighty  articles  of  permanent  value, 
most  useful  to  the  student  of  the  History  of  Religions, 
appear  in  these  pages  from  time  to  time.  Based  usually 
upon  a  group  of  volumes  which  deal  with  some  theme  of 
current  interest — take,  for  example,  a  recent  illustrated 
article  on  '  The  Mysteries  of  Mithras '  ^ — these  masterly 
summaries  are  not  only  most  informing,  but  they  keep  one's 
critical  faculties  constantly  on  the  alert.  The  excellent 
series  of  Indices,^  issued  by  this  review,  enable  its  readers 
to  utilize  the  entire  range  of  its  contents  at  the  cost  of 
a  minimum  expenditure  of  time. 


THE  QUEST.  London:  John  M.  Wat  kins,  1909-  .  In 
progress.  Quarterly.  6  vols.  Pp.  circa  800,  each 
volume.     105. 

This  review  announces  that  'the  investigation  and  com- 
parative study  of  religion  is  one  of  its  primary  objects  '.  It 
undertakes,  further,  to  record  the  results  of  specialized  work 
in  '  all  departments  of  religion,  philosophy  and  science  '. 
It  is  a  fearless  exponent  of  free  and  progressive  thought  in 
each  of  the  realms  just  named. 

^  Cf.  The  London  Quarterly  Revieiv.     1853-         .     In  progress  ;   and  The 
Church  Quarterly  Review,  1875-         .     In  jnogress. 

*  Cf.  The  Qiuirterly  Review,  pp.  103-27.     [July,  1914.] 
^  0/.  vols.  XX,  xl,  Ix,  Ixxx,  etc. 


Recherches  de  Science  Religieuse  487 

EECHEKCHES  DE  SCIENCE  KELIGIEUSE.  Paris: 
Bureaux  de  la  Kevue,  1910-  .  In  progress.  Bi- 
monthly.    5  vols.     Pp.  circa  600,  each  volume.     Fr.  25. 

Though  somewhat  restricted  in  scope,  and  inclined  perhaps 
to  be  unduly  analytic  in  form,  this  Eoman  CathoHc  review 
has  entered  upon  a  successful  career,  and  is  evidently  winning 
favour  among  its  English-speaking  readers.  It  commands 
the  services  of  an  able  staff  of  contributors.  It  provides 
annually,  among  other  useful  Bulletins,  one  that  is  allotted  to 
the  literature  of  the  '  Histoire  comparee  des  Eeligions  '. 

EEVIEW  OF  THEOLOGY  AND  PHILOSOPHY.  Edin- 
burgh :  Otto  Schulze  and  Company,  1905-  .  In 
progress.  Monthly.  10  vols.  '  Pp.  circa  800,  each 
volume.     125. 

Having  filled  the  breach  caused  by  the  discontinuance 
of  The  Critical  Bevieiv,^  this  journal  has  more  than  upheld 
the  honourable  traditions  of  its  predecessor.  It  furnishes 
its  readers  regularly  with  competent  guidance  touching 
the  freshest  and  best  literature — American,  British,  and 
Continental  —  belonging  to  the  two  great  domains  which 
it  surveys.  It  has  recently  (1913)  been  placed  on  a  broader 
and  more  satisfactory  basis,  while  five  Associate  Editors 
have  been  added  to  its  stafT.^ 


EIVISTA  DEGLI  STUDI  OEIENTALI.  Eoma :  La 
Eegia  Universita  di  Eoma,  1907-  .  In  progress. 
Quarterly.    7  vols.    Pp.  circa  700,  each  volume.     L.  18. 

When  this  learned  review^  was  projected,  it  was  thought 
by  some  of  its  founders — in  particular,  by  the  late  Professor 
Labanca — that  it  might  be  possible  to  restrict  its  researches 
to  the  scientific  study  of  religion.     Indeed,  it  was  at  one  time 

*  London,  January  1891-November  1904.     14  vols. 
-  *  Owing  to  the  Great  War,  publication  was  temporarily  suspended  in 
June  1915. 


488  PERIODICAL  LITERATURE 

proposed  to  call  it  the  Bivista  di  Studi  Orientali  Beligiosi. 
Although  other  counsels  ultimately  prevailed,  the  active 
promotion  of  Chinese,  Semitic,  Arabic,  and  kindred  philo- 
logical studies  has  been  accompanied  from  the  first  by  many 
very  valuable  suggestions  for  students  of  Comparative 
Religion.  Those  who  are  especially  interested  in  the  faiths 
(ancient  or  modern)  of  the  Eastern  world  will  find  here 
a  large  store  of  material  which  can  be  turned  to  good 
account. 

REVUE  D'ETHNOGRAPHIE  ET  DE  SOCIOLOGIE. 
Paris :  Ernest  Leroux,  1910-  .  In  progress.  Bi- 
monthly.    5  vols.     Pp.  circa  400,  each  volume.     Fr.  25. 

In  view  of  claims  which  both  Ethnology  ^  and  Sociology  ^ 
are  now  advancing  in  the  alleged  interests  of  improved 
methods  of  studying  religion,  these  annual  volumes  are 
proving  exceedingly  useful.  They  may  at  times  provoke 
dissent  and  even  antagonism,  but  they  quite  as  frequently 
suggest  possible  solutions  of  difficult  and  perplexing 
problems. 

REVUE  DE  L'HISTOIRE  DES  RELIGIONS.  Paris: 
Ernest  Leroux,  1880-  .  In  progress.  Bi-monthly. 
70  [half-yearly]  vols.     Pp.  circa  800,  each  year.     Fr.  25. 

This  review  remains  absolutely  unrivalled  in  the  field 
which  it  has  so  long  and  so  honourably  occupied.  It  is 
enough  to  say  that  its  varied  contents  often  awaken  envy  and 
despair  amongst  the  editors  of  all  similar  publications. 

REVUE  DU  MONDE  MUSULMAN.  Paris  :  Ernest  Leroux, 
1906-  .  In  progress.  Quarterly.  29  vols.  Pp.  circa 
350,  each  volume.     Fr.  25. 

Since  March  1913,  this  review  has  been  pubHshed  in 
quarterly  volumes,  thus  providing  four  volumes  each  year. 

*   Vide  supra,  pp.  35  f.  »  Vide  supra,  pp.  62  f. 


lievue  du  Monde  Musuhnan  489 

At  the  outset,  it  appeared  every  month ;  and,  each  vohime 
consisting  of  four  monthly  Parts,  three  volumes  were  issued 
every  year.  Moreover,  at  that  time,  each  volume  contained 
about  double  the  number  of  pages  found  in  the  more  recently 
bound  issues. 

This  admirable  journal,  the  pioneer  of  several  reviews  of 
its  class,*  is  conducted  with  great  competency  and  vigour. 
As  an  aid  to  research,  it  is  extremely  important ;  it  is  practi- 
cally as  essential  to  every  special  student  of  Islam  as  the 
Bevue  de  VHistoire  des  Religions  ^  is  essential  to  every  special 
student  of  religion.  The  comprehensive  scope  of  its  contents 
may  perhaps  best  be  gauged  by  one's  taking  a  glance  through 
the  pages  of  its  first  Index  Volume,  published  three  years 
ago.^ 


EEVUE  SUISSE  D'ETHNOGKAPHIE  ET  D'ART  COM- 
PARE. Neuchatel:  Attinger  Freres,  1914-  .  In 
progress.  Quarterly.  1  vol.  Pp.  circa  400,  each 
volume.     Fr.  15. 

One  of  the  most  significant  accompaniments  of  the  recent 
International  Congress  of  Ethnology  and  Ethnography,  held 
in  Neuchatel  in  June  1914,*  was  the  launching  of  this  journal. 
Switzerland  now  possesses  a  review  which  promises  not  only  to 
unifv  and  make  more  effective  the  work  of  her  own  scholars, 
but  to  render  these  experts  less  dependent  than  hitherto 
upon  the  ethnological  journals  of  neighbouring  countries. 
Anthropology  and  Archaeology  are  purposely  excluded  from 
the  scope  of  this  review,  seeing  that  another  publication  has 
just  been  set  apart  in  Switzerland  for  the  discussion  of  all 
problems  which  those  studies  involve.^  The  editor  states 
that  '  le  mot  compare  exprime  la  methode,  ou,  si  Ton  prefere, 

^  Cf.  Der  Islam  {vide  supra,  p.  480),  The  Moslem  World  {vide  supra,  p.  485), 
Die  Welt  des  Islams  {vide  infra,  p.  492),  etc. 

*  Vide  supra,  p.  488. 

'  Cf.  Bevue  du  rnonde  musuhnan  :  Index  general  des  Volumes  I  a  XVI. 
Paris,  1912.  *   Vide  supra,  pp.  424  f.  *  Vide  supra,  p.  473. 


490  PERIODICAL  LITERATURE 

Tangle  d'examen  sous  lequel  les  faits  seront  eclaires  les  uns 
par  les  autres  et  groupes  '. 

A  special  feature  of  this  journal  will  be  its  annual  Biblio- 
graphies. This  compilation  is  begun  in  its  very  first 
number.^ 

THE  SOCIOLOGICAL  REVIEW.  Manchester  : '  Sherratt 
and  Hughes,  1908-  .  In  progress.  Quarterly. 
7  vols.     Pp.  circa  350,  each  volume.     10s. 

This  journal,  the  official  organ  of  the  Sociological  Society 
of  London,  has  of  late  proved  more  than  ordinarily  helpful  to 
students  of  religion.  As  was  inevitable  in  England,"^  ques- 
tions pertaining  to  the  Psychology  of  Rehgion  are  found 
continually  emerging  ;  and  these  themes  are  here  discussed 
with  great  acuteness  and  suggestiveness.  This  review  is  the 
only  journal  published  in  Great  Britain  which  systematically 
devotes  itself  to  a  really  scientific  treatment  of  sociological 
questions ;  it  is  quite  easy  therefore,  by  a  constant  survey 
of  its  pages,  to  keep  oneself  in  touch  with  the  trend  and  pro- 
gress of  British  scholarship  in  this  field.  The  work  of  foreign 
investigators  is  also,  of  course,  regularly  given  a  large  amount 
of  space  in  this  excellent  periodical. 

THEOLOGISCHE  LITERATURZEITUNG.  Leipzig : 
J.  C.  Hinrichs,  1876-  .  In  progress.  Fortnightly. 
26  vols.     Pp.  circa  650,  each  volume.     M.  20. 

The  great  eminence  of  the  two  most  distinguished  editors 
of  this  journal,  Professor  Adolf  v.  Harnack  and  Professor 
Emil  Schlirer,  is  still  everywhere  reflected  in  its  pages.  Ac- 
cordingly, although  the  services  of  these  great  leaders  are  no 
longer  available,  this  critical  review  continues  to  be  regularly 
consulted  by  all  w^ho — either  in  Germany  or  beyond  it — are 
seeking  to  keep  themselves  abreast  of  current  theological 
literature.     Professor  Arthur  Titius  and  Licentiate  Hermann 

V  Cf.  pp.  39-66.  »  Vide  supra,  pp.  139-40. 


Theologische  Literaturzeitung  491 

Schuster  are  sparing  no  pains  to  discharge  adequately  the 
great  task  they  have  assumed  ;  and  already  they  have 
won  many  appreciative  acknowledgements  of  their  efforts 
from  a  widening  circle  of  readers.  Special  attention  is 
devoted  to  all  literature  bearing  upon  '  Eeligionsgeschichte '. 
The  value  of  the  Theologische  Literaturzeitung  for  the  student 
of  Comparative  Keligion  is  almost  identical  with  that  sup- 
pHed  by  the  corresponding  British  journal^  the  Athenceum?- 


THE  TIMES  LITEKAEY  SUPPLEMENT.  London  :  The 
Times  Publishing  Company,  1902-  .  In  progress. 
Weekly.     12  vols.     Pp.  circa  600,  each  volume.     6s.  6^. 

In  the  course  of  its  career,  this  journal  has  passed  through 
three  important  stages.  For  a  time,  it  bore  simply  the  name 
Literature  ;  ^  but,  although  conducted  with  skill  and  spright- 
liness,  it  never  succeeded  in  winning  a  satisfactory  constitu- 
ency. Accordingly,  it  was  shortly  afterwards  made  a 
*  Literary  Supplement '  to  The  Times,^  and  was  issued  as 
a  part  of  that  newspaper  every  Thursday.  It  was  not  sold 
separately.  But,  a  Httle  over  a  year  ago,  it  attained  an 
independent  existence.  It  still  appears  on  Thursdays, 
but  it  now  possesses  its  own  list  of  subscribers.  It  is  edited 
by  a  large  and  efficient  staff,  assisted  by  many  speciahst 
writers.  As  regards  its  hterary  standing  to-day,  it  is  not 
surpassed  even  by  the  Athenceum ;  ^  in  truth,  in  certain 
respects,  it  has  taken  the  premier  place.  A  glance  down  the 
columns  of  one  of  its  Indices  is  sufficient  to  assm^e  one  of  the 
splendid  comprehensiveness  of  its  contents.  Some  of  its  book- 
reviews  are  undoubtedly  the  very  best  that  are  at  present 
supphed  by  the  British  press.  In  addition,  it  usually  contains 
a  special  article  inspired  by  some  outstanding  current  event 
in  literature  or  history ;  several  of  these  essays  have  been 
collected,  and  have  been  pubhshed  in  attractive  volumes. 

^  Vide  supra,  p.  474. 

2  October  1897  to  January  1902.     9  [half-yearly]  vols. 

3  January  1902  to  March  1914.     12  vols. 


492  PEEIOPICAL  LITERATURE 

DIE  WELT  DES  ISLAMS.  Zeitschrift  der  Deutschen 
Gesellschaft  fur  Islamkunde.  Berlin :  Dietrich 
Eeimer,  1913-  .  In  'progress.  Quarterly.  2  vols. 
Pp.  circa  350,  each  volume.     M.  12. 

This  journal  owes  its  origin  to  the  recent  founding  in 
Berlin  of  an  Association  for  the  studv  of  Mohammedanism,^ 
and  our  debt  to  it  promises  to  be  from  the  outset  a  very 
considerable  one.  Its  special  endeavour  is  to  elucidate,  not 
the  origins  and  previous  history  of  Islam,  but  its  present 
social  and  religious  conditions,  its  activities  and  aims,  and  its 
probable  influence  upon  its  immediate  surroundings.  It  will 
be  seen  that,  for  the  missionary  and  the  comparativist, — 
though  neither  the  one  nor  the  other  is  intentionally  kept  in 
view — this  journal  is  certain  to  prove  a  welcome  and  indis- 
pensable aid.  Its  reviews  of  relevant  books  are  careful  and 
scholarly.  A  special  Bibliography  is  in  progress  ;  it .  is 
unusually  rich  in  its  inclusion  of  Oriental  pubHcations,  and 
will  often  be  turned  to  with  a  deep  sense  of  gratitude  by 
readers  and  investigators  of  many  different  schools. 

*  Vide  supra,  p.  428. 


CENTRES  OF  SUBSIDIARY  STUDY 

When  emphasizing  the  importance  of  consulting  system- 
atically the  Transactions  of  multifarious  Congresses^  and 
Learned  Societies, ^  attention  was  drawn  to  various  incidental 
advantages  which  arise  from  securing  actual  contact  with  the 
best  representatives  of  different  schools  of  contemporary 
religious  and  scientific  thought. 

The  same  argument  applies  in  the  present  connexion. 
Nothing  can  take  the  place  of  personal  acquaintance  with 
those  rehgions  which  one  really  seeks  to  understand  and 
interpret  to  others.  For  this  reason,  it  is  imperative  that  all 
serious  students  of  rehgion — if  it  be  at  all  within  their  reach 
— should  make  a  somewhat  extended  visit  to  the  East. 
There  is  no  way  of  getting  to  know  a  religion  adequately 
unless  one  has  seen  it  in  practical  operation  in  those  places 
where  it  makes  its  hereditary  or  voluntary  home. 

None  are  likely  to  forget  the  striking  testimony  borne  by 
the  late  Dr.  Fairbairn  in  reference  to  this  matter.  Some 
years  ago,^  he  was  chosen  by  the  authorities  of  the  University 
of  Chicago  to  fill  the  post  of  Barrows  Lecturer  on  Comparative 
Kehgion.  '  The  conditions  of  the  endowment ',  Dr.  Fairbairn 
relates,  '  were  that  a  certain  number  of  lectures  should  be 
delivered  in  India.  .  .  .  Here  the  author  suddenly  found 
himself  face  to  face  with  a  religion  he  had  studied  in  its 
literature,  and  by  the  help  of  interpreters  of  many  minds  and 
tongues  :  and  this  contact  with  reality  at  once  illuminated 
and  perplexed  him.  It  was  not  so  much  that  his  knowledge 
was  incorrect  or  false,  as  that  it  was  mistaken  in  its  emphasis. 
No  religion  can  be  known  in  its  Sacred  Books  alone,  or  simply 
through  its  speculative  thinkers  and  religious  reformers.'  ^ 

^   Vide  supra,  pp.  412  f.  '  Vide  supra,  pp.  427  f. 

=«  During  the  winter  of  1898-1899. 

*  Cf.  Andrew  M.  Fairbairn,   The  Philosophy  of  the  Christian  Religion, 
p.  viii.     London,  1902.     [4th  edition,  1907.] 


494  CENTRES  OF  SUBSIDIARY  STUDY 

In  the  absence  of  such  facihties,  one  must  do  the  best  he 
can  with  the  opportunities  which  are  found  to  be  available. 
He  may  attend  the  classes  of  a  well-equipped  School  of 
Beligions,  of  which  fortunately  several  are  already  accessible.^ 
Or  he  may  make  himself  acquainted  with  the  contents  of 
some  central  Ethnographical  Museum,  where  he  can  examine 
all  the  visible  apparatus  of  those  faiths  which  he  has  resolved 
to  study. 

(1)     SCHOOLS  OF  RELIGIONS     . 

A  central  School  of  ReUgions,  established  and  hberally 
endowed  in  each  of  the  greater  modern  capitals,  is  still 
a  dream  of  the  future.  A  sketch  of  such  a  School  was 
drafted  in  a  paper  read  at  the  Third  International  Congress 
for  the  History  of  Religions,  recently  held  at  Oxford.  It  was 
there  described  as  '  a  College  of  Specialists  .  .  .  attended 
by  a  small  number  of  picked  graduate  students.  ...  It 
will  devote  its  whole  strength  to  the  furtherance  of  original 
research  '.^  The  postponement  of  the  hope  then  expressed, 
a  hope  unhappily  still  unfulfilled,  strains  severely  one's 
patience,  and  doubles  the  amount  of  labour  which  students 
in  this  field  are  in  consequence  constrained  to  face  ;  but 
Government  grants  for  such  purposes  are  exceedingly  rare, 
and  private  philanthropy  refuses  to  be  hastened. 

The  forerunners  of  such  clamant  and  practical  National 

^  Boston  University  provides  an  elaborate  course  of  instruction  in  '  The 
Study  of  Religions  and  Religion '.  A  chair  for  research  covering  the  various 
scientific  and  practical  aspects  of  Missions  has  just  been  founded  in  Columbia 
University,  New  York.  Professor  Troeltsch  of  Heidelberg  has  recently 
supported  the  proposal  that  the  Faculty  of  Theology  in  German  Universities, 
completely  reconstructed,  should  be  transformed  into  a  Faculty  of  the 
History  of  Religions  !  [Cf.  Adolf  Deissmann,  Der  Lehrstuhl  fur  Religions- 
geschichte.  Berlin,  1914.]  The  College  of  Missions  in  Indianapolis,  Indiana 
(founded  in  1910  as  a  '  Graduate  School  for  the  special  preparation  of 
Missionary  Candidates  for  foreign  service  '),  the  Ecole  Coloniale  in  Paris, 
the  Kolonialinstitut  in  Hamburg,  etc.,  offer  facilities  which  students  of 
Comparative  Religion  are  too  wise  to  ignore. 

'  Cf.  Jordan,  The  Relation  of  Comparative  Religion  to  the  History  of 
Religions,     Transactions,  vol.  ii,  pp.  431-2.     Oxford,  1908. 


SCHOOLS  OF  RELIGIONS  495 

Institutions  are  already  in  existence.  The  Ecole  des  Hautes- 
Etudes  in  Paris  has  long  given  France  a  proud  pre-eminence 
in  this  particular.  The  latest  advances  have,  however,  been 
made  on  the  other  side  of  the  Atlantic,  and  will  be  referred 
to  in  a  moment.  But  Schools  of  this  sort,  very  much  larger 
and  more  important  than  any  which  the  academic  world 
has  yet  known,  are  certain  to  be  inaugurated  within  the  next 
two  decades.  A  new  spirit  is  to-day  widely  manifesting 
itself,  and  the  creation  of  undogmatic  (Interdenominational, 
or  rather  non-Denominational)  Schools  of  Theology  is  one  of 
the  most  striking  signs  of  the  times.  Religions  are  more 
ancient  than  dogmas,  and  they  persist  though  dogmas 
change  and  pass  away.  Moreover,  all  religions  deserve  to 
be  taken  into  account.  In  Canada — at  Montreal,  Winnipeg, 
Vancouver,  and  elsewhere — students  for  the  Christian 
ministry,  although  of  different  communions,  are  now  being 
trained  side  by  side  within  the  same  classrooms,  and  have 
learned  to  compete  in  friendly  rivalry  for  the  same  Fellow- 
ships and  prizes.  What  means  this  spectacle  if  it  is  not  a 
concrete  foreshadowing,  although  admittedly  on  a  very 
limited  scale,  of  an  Interdenominational  School  of  Religions  ? 
In  every  large  University  to-d^y,  though  particularly  in  the 
Universities  of  Germany  and  America,  men  of  every  faith 
are  being  thrown  more  and  more  together.  The  influx  of 
Asiatic  students  is  perhaps  one  of  the  most  marked  features 
of  contemporary  academic  Hfe  in  the  United  States  ;  forty- 
two  per  cent,  of  all  foreign  University  candidates — from 
China,  Japan,  Korea,  Persia,  India,  Siam,  etc. — are  now 
registered  annually  from  that  quarter.  The  foundation  of 
the  new  Graduate  School  at  Princeton  University  has  en- 
kindled a  hope  that  something  will  yet  be  attempted  by  it 
in  the  interest  of  a  comprehensive  School  of  Religions  ; 
while  the  creation  of  a  School  of  Oriental  Studies  in  London 
— to  be  formally  inaugurated  by  its  patron.  His  Majesty  the 
King,  during  the  present  year — has  been  accompanied  by 
the  announcement  that  it  will  seriously  undertake  and 
promote  the  study  of  Oriental  Religions. 


496  CENTRES  OF  SUBSIDIARY  STUDY 

In  the  following  memoranda,  brief  reference  is  made  to 
what  has  actually  been  accomplished  during  a  very  short 
period.  There  can  no  longer  be  any  doubt  that  a  gradually 
growing  sentiment  is  beginning  to  find  due  expression  in 
concrete  (though  varying)  forms  ;  the  initiation  of  an 
entirely  new  movement  has  at  last  been  successfully  effected. 
This  departure,  moreover,  has  begun  to  create  a  litera- 
ture of  its  own.  What  has  already  been  achieved  in  this 
direction  may  perhaps  best  be  understood  if  one  glance 
through  that  series  of  admirable  volumes  which  Hartford 
Theological  Seminary — to  cite  but  one  instance — is  now 
issuing  year  by  year.^ 

THE  DIVINITY  SCHOOL  OF  HARVARD  UNIVERSITY 

This  academic  Department  has,  for  a  very  long  period, 
been  entirely  unsectarian.  Its  function  is  held  to  be  amply 
fulfilled  when  it  provides  teachers  of  religion  who  are  broad- 
minded,  earnest,  and  scholarly  men.  It  aims  to  equip 
efficiently  for  their  difficult  life-work  all  candidates  who  may 
present  themselves,  but  it  is  in  nowise  concerned  to  secure 
that  they  shall  afterwards  unite  with  any  selected  body  of 
believers  in  preference  to  all  others. 

Accordingly,  graded  courses — intended  respectively  for 
Undergraduates  and  Graduates — are  provided  in  the  fol- 
lowing subjects  :  The  Science  of  Religion  ;  The  History  of 
Religions,  including  The  History  of  Religions  in  General,  and 
The  History  of  Individual  Religions  ;  The  Comparison  of 
Religions  (e.  g.  The  Hebrew  Religion,  viewed  in  deliberate 
and  systematic  comparison  with  other  Semitic  or  non-Semitic 
Religions)  ;  and  The  Philosophy  of  Religion,  including 
Theism,  and  Individual  Religico-Philosophical  Systems. 

The  value  of  such  a  School  is  found,  of  course,  not  in  its 
ability  to  produce  ardent  supporters  and  pioneers  in  strictly 
denominational  propagandism,  but  in  its  implanting  deeply 
a  spirit  of  wider  tolerance  and  charity,  and  especially  in  its 

*  Cf.  The  Hartford- Lamson  Lectures  on  the  Religions  of  the  World.  6  vols., 
thus  far.  New  York,  1808-  .  In  jnogress.  Vide  supra,  p.  301,  and 
infra,  p.  498. 


SCHOOLS  OF  RELIGIONS  497 

training  men  who  will  one  day  become  prominent  and 
effective — whether  as  teachers  or  otherwise— in  promoting 
the  study  of  Religion.  EnHghtened  religious  leadership  is 
the  demand  of  the  hour.  *  A  combination  of  sound  scholar- 
ship with  sincere  moral  earnestness  '  is  surely  a  worthy  and 
inspiring  ideal  ;  and  nothing  less,  and  nothing  else,  is  the 
ideal  which  the  directors  of  the  Divinity  School  of  Harvard 
University  have  set  up.  As  they  themselves  declare,  they 
are  honestly  seeking  to  establish  and  perpetuate  an  '  unde- 
nominational School  of  Theology  '. 

THE  KENNEDY  SCHOOL  OF  MISSIONS,  HARTFORD. 

As  in  the  Theological  Faculties  of  Harvard  and  Yale, 
so  in  Hartford  Theological  Seminary  men  are  trained  *  for 
the  ministry  ',  and  not  for  the  ministry  of  one  particular 
name  or  order.  The  Seminary  was  founded  as  a  Congrega- 
tional School  of  Theology,  but  it  has  long  kept  an  open  door 
for  the  College  Graduates  of  all  Christian  denominations. 
Nay,  more  :  no  seriously-minded  non-Christian  need  fear 
lest  his  presence  might  be  deemed  an  intrusion.  On  the 
contrary,  his  greeting  likewise  is  always  cordial  and  sincere. 
The  methods  recommended  and  employed  by  the  Seminary 
staff,  over  twenty  in  number,  are  searching  and  scientil&c  ; 
and  the  Institution  has  never  suffered  any  real  loss  in  conse- 
quence of  its  fearless  and  straightforward  procedure. 

The  Kennedy  School  of  Missions  is  one  of  three  Depart- 
ments which,  taken  together,  constitute  the  Theological 
Seminary.  The  original  foundation  dates  from  1834. 
During  the  interval,  the  endowments  have  steadily  increased. 
Quite  recently  the  Hartford  School  of  Rehgious  Pedagogy, 
and  the  Kennedy  School  of  Missions,  have  been  added  ;  all 
three  units,  moreover,  have  now  been  incorporated  under 
a  single  charter.  An  additional  endowment  of  SI  ,000,000, 
of  which  sum  about  $900,000  have  already  been  secured, 
represents  the  financial  stabihty  of  the  new  and  compre- 
hensive scheme  which  has  been  inaugurated. 

The  Kennedy  School  of  Missions  was  opened  in  September 

Kk 


498  CENTRES  OF  SUBSIDIARY  STUDY 

1911.  Its  origin  represents  one  of  the  direct  fruits  of  the 
great  Missionary  Conference,  recently  convened  in  Edin- 
burgh.^ Towards  the  endowment  of  this  School,  Mrs.  John 
Stewart  Kennedy  of  New  York — in  memory  of  her  husband 
■ — contributed  $500,000.  It  is  needless  to  say  that,  in  its 
theological  complexion,  this  Institution  is  interdenomina- 
tional. It  invites  especially  all  College  Graduates  who  desire 
special  training  for  the  task  of  propagating  the  Christian 
missionary  ideal.  Missionaries  on  furlough,  from  all  parts 
of  the  w^orld,  are  already  gladly  availing  themselves  of 
the  facihties  it  offers  for  further  and  profounder  study.  A 
Theological  Library  of  over  100,000  volumes,  and  an  exten- 
sive Missionary  Museum,  are  among  the  aids  for  research 
which  it  provides.  Advanced  courses  of  study  are  available 
in  the  History  and  Theory  of  Missions,  the  ReHgious  History 
and  Customs  of  Specific  Fields,  Comparative  Religion,  etc. 
etc.  Distinguished  scholars  of  different  nationalities  deliver, 
from  time  to  time,  successive  series  of  Hartford-Lamson 
Lectures  on  the  Religions  of  the  World.-  It  is  proposed,  as 
soon  as  possible,  to  invite  four  or  five  outstanding  authorities 
on  as  many  different  religions  to  take  up  their  residence  in 
Hartford,  in  order  thus  to  ensure  that  scholarlv  research  and 
the  practical  training  of  missionaries  shall  be  conducted  side 
by  side.  A  '  Department  of  Mohammedanism  ' — under  the 
rarely  able  leadership  of  Dr.  D,  B.  Macdonald,  and  compris- 
ing a  staff  of  three  Professors — has  already  been  inaugur- 
ated ;  other  similar  Departments  will  be  organized,  as  local 
demand  or  unexpected  facilities  suggest  that  such  a  course 
is  desirable. 

THE  DIVINITY  SCHOOL  OF  YALE  UNIVERSITY. 

In  1905,  Dr.  Harlan  P.  Beach  was  appointed  to  fill  a  newly- 
created  chair  in  the  Divinity  Faculty  at  New  Haven,  and  was 
subsequently  installed  in  the  '  Professorship  of  the  Theory 

^  Cf.  Proceedings  of  the  World  Missionary  Conference,  1910.  [Volume  v 
contains  the  report  of  the  Commission  on  '  The  Training  of  Teachers '.] 
9  vols.     Edinburgh,  1910. 

*   Vide  supra,  pp.  211,  244,  270,  301,  etc. 


SCHOOLS  OF  RELIGIONS  499 

and  Practice  of  Missions '.  Li  1907,  in  an  official  Bulletin 
of  the  University,  the  now  well-known  '  Yale- Columbia 
Courses  in  preparation  for  Foreign  Service  '  were  carefully 
outlined.  This  scheme  had  in  view  the  fitting  of  students 
for  work  in  foreign  countries, — either  in  the  service  of 
the  United  States  Government,  in  the  interest  of  business 
enterprises,  as  missionaries,  or  as  scientific  investigators. 
The  programme  of  studies  was  divided  into  seven  distinct 
branches,  viz.  (1)  Languages,^  (2)  Geography,  (3)  Ethno- 
graphy, (4)  History,  (5)  Eeligions,  (6)  Economics,  and  (7)  Law. 
LTnder  Section  5,  courses  were  provided  as  follows  :  The 
History  of  Eeligions  ;  Introduction  to  the  Comparative 
Study  of  Eeligions  ;  Comparative  Eeligion  ;  and  Missions 
in  relation  to  the  non-Christian  Eeligions. 

A  new  Bulletin,  issued  in  1912,  announced  that  a  number 
of  important  changes  had  been  made,  and  that  the  School 
had  been  completely  reorganized.  The  work  to  be  over- 
taken is  now  distributed  among  what  are  in  reality  five 
subordinate  Schools,  viz.  (1)  a  School  for  the  training  of 
the  home  pastor  and  preacher  ;  (2)  a  School  for  the  training 
of  the  foreign  missionary  ;  (3)  a  School  for  the  training  of 
the  teacher  of  religion  in  Colleges  and  Universities  ;  (4)  a 
School  for  the  training  of  the  social  worker  ;  and  (5)  a  School 
of  Eesearch  in  the  History  and  Philosophy  of  Eeligion. 

In  this  final  Department,  the  lectures  dehvered  are  divided 
between  (a)  Courses  in  the  History  of  Eeligion  and  (h)  Courses 
in  the  Philosophy  of  Eeligion.  Comparative  Eeligion,  instead 
of  being  accorded  separate  treatment,  is  taught  (with  some- 
what questionable  wisdom  ^)  under  the  heading  of  the  History 
of  Eeligion.  The  courses  provided  in  both  of  these  main 
subdivisions  are  comprehensive  and  thorough.  They  consti- 
tute no  doubt  for  some — for  those  who  have  not  been  follow- 
ing very  closely  the  stages  of  a  truly  wonderful  expansion — 

^  Both,  ancient  and  modern. 

-  Vide  supra,  pp.  325-6,  349-50,  etc.  Union  Theological  Seminary  (vide 
infra,  pp.  500  f.)  adopts  the  same  procedure,  and  (in  addition)  discusses  the 
fundamental  problems  of  the  Philosophy  of  Religion  before  those  proper  to 
the  History  of  Religion  are  mentioned  and  reviewed. 

Kk2 


500  CENTKES  OF  SUBSIDIAEY  STUDY 

a  veritable  revelation  in  the  possibilities  of  the  newer  methods 
which  are  now  being  applied  to  the  exposition  of  the  Science 
of  Kehgion.  It  must  be  added  that,  in  the  Yale  School  of 
Kehgion,  special  instruction  is  given  in  '  The  Philosophy  and 
Morphology  of  the  non-Christian  Keligions  '. 

The  Divinity  School  at  New  Haven  owes  this  splendid 
advance  to  the  munificence  of  a  loyal  private  benefactor. 
A  gift  of  $100,000  was  made  upon  the  understanding  that 
at  least  $200,000  additional  could  be  found,  and  that  the 
teaching  of  the  School  should  conform  to  the  demands  of 
a  broader  theological  standard.  It  is  now  proposed  to  in- 
crease this  endowment  to  $1,000,000,  in  order  that  the 
new  School  of  Religion  may  be  placed  upon  an  adequate 
and  permanent  foundation. 

If  any  imagine  that  the  contemplated  programme  is  too 
ambitious,  perhaps  they  may  be  reassured  by  the  opinion  of 
a  singularly  sane  and  well-informed  observer.  When  Dr. 
John  R.  Mott  heard  that  this  new  procedure  was  contem- 
plated, he  dispatched  the  following  message  to  the  President 
of  the  University  :  '  Your  plan  is  .  .  .  most  timely.  .  .  . 
It  is  adapted  to  meet  the  requirements  of  the  modern  world 
as  is  no  scheme  which  I  have  seen  in  operation,  or  in  outline, 
on  either  side  of  the  Atlantic' 

UNION  THEOLOGICAL  SEMINARY,  NEW  YORK. 

,  The  most  promising  School,  of  the  type  now  under  review, 
is  unquestionably  Union  Seminary.  Formerly  a  Theological 
College,  established  and  maintained  by  the  Presbyterian 
Church,  its  supporters  have  always  been  singularly  broad- 
minded  both  in  purpose  and  action.  They  made  it  known 
at  the  very  outset  that  students  other  than  Presbyterians 
would  always  be  welcome  in  any  of  the  College  classrooms. 
In  1892,  after  considerable  controversy,  the  Trustees  carried 
their  contention  that  the  College  should  be  released  from  de- 
nominational control  of  every  sort  and  form.  The  Seminary 
is  to-day,  as  it  has  always  been,  a  '  Christian '  Theological 
College  ;    but  its  teachers  represent  Christian  communions 


SCHOOLS  OF  RELIGIONS  501 

of  practically  every  name.  Its  students,  of  equally  varied 
theological  affinities,  need  not  necessarily  be  connected  with 
any  Christian  denomination.  Its  magnificent  buildings  and 
equipment,  its  very  notable  Library  and  Museum,  the  size 
and  eminence  of  its  staff,  etc.,  attract  to  it  annually  an 
increasing  body  of  such  young  men  as  are  thoughtful,  eager, 
and  honestly  seeking  to  gain  deeper  insight  into  the  per- 
plexing theological  problems  of  the  hour.  Moreover,  owing 
to  the  arrangements  which  have  been  made  with  Columbia 
University  1  and  the  New  York  University,  students  have 
the  privilege  of  attending  classes  at  both  of  these  seats  of 
learning,  with  pecuhar  advantage  to  themselves  and  to  the 
studies  they  have  in  hand. 

Turning  to  the  Department  devoted  to  '  The  Philosophy  and 
History  of  Eeligion  '  ^, — recently  bereft  of  its  head  through 
the  lamented  death  of  Professor  Knox,  but  now  under  the 
efficient  control  of  his  successor.  Professor  Robert  E.  Hume 
— one  finds  that,  during  the  interval  since  1905,  provision 
has  been  made  for  the  prosecution  of  the  following  studies  : 
The  Origin  and  Development  of  Religion ;  Individual 
Religions  ;  The  Truth  of  the  Christian  Religion  ;  Com- 
parison of  the  Principal  Types  of  Religious  Behef ;  Intro- 
duction to  the  Philosophy  of  Religion  ;  The  Philosophy  of 
Religion  ;  Theism  ;  The  Fundamentals  of  Religion  ;  etc. 
Seminar  work,  open  to  qualified  students,  is  conducted 
during  two  hours  of  each  week  throughout  the  year.  Union 
Seminary  moreover,  imitating  the  example  of  the  University 
of  Chicago,  has  taken  a  first  step  towards  estabhshing  a 
*  Lectureship  on  Comparative  Rehgion  ',  the  holder  of  which 
is  to  deliver  his  lectures  in  India  and  the  East.  In  May 
1911,  Professor  Knox  had  the  honour  of  launching  this 
enterprise  ;  it  was  while  he  was  on  his  way  back  to  America, 
his  task  having  been  completed,  that  he  died  unexpectedly 
in  Korea. 

^  Columbia  University  inaugurated  a  department  entitled  '  The  Compara- 
tive Study  of  Religions'  in  1907,  and  now  provides  a  very  complete  series  of 
relevant  courses  of  lectures.  ^  Vide  supra,  footnote,  p.  499. 


502  CENTRES  OF  SUBSIDIARY  STUDY 


(2)    MUSEUMS 

Here  again  the  student  of  Religions  finds  himself,  as 
Dr.  Fairbairn  puts  it,  '  in  contact  with  reality  '.^  Some  of 
the  accumulated  '  survivals  '  of  ancient  faiths,  and  some  of 
the  ways  in  which  later  '  primitive  '  faiths  contrived  to 
express  themselves,  may  create  only  a  pained  surprise,  and 
can  arouse  at  best  only  the  faintest  enthusiasm.  But 
anthropological,  ethnological,  archaeological,  and  kindred 
Museums  have,  nevertheless,  a  wondrously  informative  tale 
to  unfold.  In  truth,  they  awaken  reflections,  and  gradually 
fill  the  mind  with  convictions,  which  greatly  influence  one's 
interpretation  of  the  factor  of  religion  in  man.^ 

Take  Ethnographical  Museums,  as  an  instance  in  point. 
Of  the  ethnographical  Collections  assembled  in  the  Museum 
ftir  Volkerkunde  in  Berlin,  or  of  the  scarcely  less  important 
contents  of  the  ethnographical  portion  of  the  Grassi  Museum 
in  Leipzig,  or  of  the  Museum  fiir  Volkerkunde  in  Hamburg, 
it  is  not  necessary  to  speak.  Most  readers  of  these  pages  are 
familiar,  also,  with  the  ever-growing  ethnographical  collec- 
tions of  the  British  Museum.  Others  are  acquainted  with  the 
Moskovskij  Publicnyj  i  Rumjantzovskij  Musej  in  Moscow, 
the  Indian  Museum  in  Calcutta,  the  Smithsonian  Institution 
in  Washington,  and  the  Field  Columbian  Museum  in  Chicago. 
Many  of  these  great  Institutions  issue  regular  series  of 
Proceedings,  Annales,  Bulletins,  Reports,  or  other  similar 
publications  ;  and  these  printed  statements  must  not  be 
allowed  by  comparativists  to  slip  by  without  examination 
and  review^ 

In  like  manner,  the  wealth  of  information  and  suggestion 
which  any  national  Archaeological  Museum  can  furnish  to 
a  student  of  Religions  can  scarcely  be  over-estimated.^ 

It  is  proposed  to  draw  attention  to  merely  two  represen- 
tative Museums,  both  of  which  have  lent  definite  and  very 
considerable  help  to  students  of  Comparative  Religion. 

^    Vide  supra,  p.  493.  »  Vide  supra,  pp.  360-1. 

^  The  receut  founding  in  Cologne  of  the  Museum  fiir  ostasiatische  Kunst, 


MUSEUMS  503 

MUSEUM  VAN  OUDHEDEN 
LEIDEN 

The  Museum  of  Antiquities  in  Leiden,  founded  nearly 
a  century  ago,  has  long  been  famous  for  its  fine  Egyptian 
Collection.  Students  of  Egyptology  have  not  overlooked  its 
treasures,  and  students  of  Egyptian  rehgion  would  do  well 
to  imitate  their  example.  Temple  furnishings,  rehgious 
hieroglyphics  (dating  from  as  early  as  the  sixth  century 
B.  c),  papyri,  etc.  etc.,  will  well  reward  the  expert's  personal 
scrutiny.  Happily,  during  the  last  few  years,  photographic 
reproductions  of  the  choicest  Egyptian  possessions  of  this 
Museum  have  been  in  course  of  publication  under  careful 
supervision.  The  accompanying  text,  containing  valuable 
notes  and  translations  by  the  editor,  adds  greatly  to  the 
permanent  importance  of  this  exacting  undertaking.^ 


MUS^E  ETHNOGRAPHIQUE 
NEUCHATEL 

In  the  initial  number  of  the  Bevue  Suisse  d' ethnograpliie  et 
d'art  compare,'^  Professor  van  Gennep  provides  a  '  Guide 
Sommaire '  ^  to  the  Collection  of  nearly  10,000  specimens 
which  this  Museum  possesses.  The  illustrations  in  this  Guide 
suggest  at  a  glance  some  of  the  more  interesting  objects 
which  invite  the  visitor's  inspection.  The  available  materials 
associated  with  magic,  divination,  etc.,  are  very  numerous, 
and  throw  considerable  hght  upon  the  rehgious  behefs  and 
practices  of  many  primitive  peoples. 

largely  due  to  the  initiative  and  generosity  of  Professor  Adolf  Fischer, 
suggests  another  important  group  of  kindred  and  most  informative  Collec- 
tions. 

*  Cf.  P.  A.  A.  Boeser,  Beschrcibwng  der  agyptischen  Sammlung  des  Nieder- 
Idndischen  Reichsmuseums  der  Alteriumer  in  Leiden.  Dritte  Abteilung  : 
Stelen.     's-Gravenhage,  1913. 

2   Vide  supra,  p.  489. 

^  Of.  Revue  Suisse,  etc.,  pp.  57-96. 


RETROSPECT 

Nearly  two  hundred  pages  have  been  devoted  to  a  survey 
of  those  books,  published  during  the  last  four  years,  which 
best  illustrate  the  *  Transition '  which  is  at  present  in  pro- 
gress. These  volumes  represent  something  much  more  than 
so  many  '  Avenues  of  Approach  ' ;  ^  they  embody,  in  truth, 
— in  varying  degrees,  and  sometimes  most  imperfectly — 
actual  specimens  of  Comparative  Keligion.  In  other  words, 
they  represent  genuine  products  of  that  new  science  itself, 
at  different  stages  in  its  historic  development. 

As  regards  the  evolution  of  a  scientific  method,^  the 
argument  against  the  recognition  and  introduction  of  '  the 
comparative  method  '  has  signally  failed.  In  the  hands  of 
scholars  thoroughly  competent  for  their  task,  the  employ- 
ment of  this  agency  has  already  raised  Comparative  Eehgion 
to  the  status  of  '  a  highly  specialized  branch  of  human  know- 
ledge. It  is  enabling  Comparative  Eeligion  to  demonstrate  its 
right  to  occupy  a  distinct  field  of  its  own,  .  .  .  quite  separate 
from  [the  respective  domains  of]  those  other  sciences  with 
which  it . . .  has  frequently  been  confounded  '.^ 

The  significance  of  the  changes  which  Comparative  Eeh- 
gion has  wrought  in  the  texture  of  recent  apologetic  literature 
— as  also  in  the  formal  teaching  of  religion  in  modern  Theo- 
logical Colleges — will  not  be  overlooked  by  even  the  casual 
reader  of  these  pages.  These  changes  are,  on  every  ground, 
noteworthy  and  full  of  promise  ;  but  they  are  especialty 
reassuring  as  regards  the  immediate  prospects  of  Compara- 
tive Eeligion  itself.  Never  were  those  prospects  so  bright 
as  they  are  at  present.  Although  the  process  of  transition 
is  still  far  from  complete,  the  trend  of  the  latest  apologetic 
treatises  makes  it  plain  that  the  advocates  of  a  genuinely 
'  comparative '  study  of  religion  have  already  won  the  day. 

^  Vide  supra,  pp.  If.  ^  Vide  supra,  pp.  329  f. 

*  Cf.  Jordan,  Comparative  Religion  :  Its  Method  and  Scope,  p.  13.  Lon- 
doQ,  1908. 


RETROSPECT  505 

The  multiplication  of  translations  of  the  most  notable 
Sacred  Texts,  rendered  with  conspicuous  accuracy  into 
almost  every  modern  language,  means  the  forging  of  new 
international  tools  of  the  very  highest  quahty,  fully  capable 
of  doing  the  work  which  Comparative  Religion  is  now  con- 
fidently entrusting  to  them. 

Little  more  has  been  attempted  than  the  naming  of  the 
best  and  most  recent  Encyclopaedias,  Periodicals,  etc.  etc., 
to  which  the  student  will  do  well  to  turn  his  attention, 
again  and  again.  Many  of  these  books  of  reference,  it  must 
be  confessed,  do  not  offer  any  exposition  of  Comparative 
Religion,  regarded  as  a  separate  field  of  inquiry ;  but  they 
do  throw  an  immense  amount  of  light  upon  its  researches, 
its  capabilities,  and  its  aims.  The  day  when  a  responsible 
Encyclopaedia  can  omit  to  discuss  (or  at  least  attempt  to 
define)  the  true  boundaries  of  Comparative  Religion  is  now 
practicall}^  past.  In  truth,  the  omission  (or  introduction) 
of  this  topic  is  held  to-day  to  be  one  of  the  incidental  criteria 
by  which  a  new  Encyclopaedia  may  fairly  be  tested  and 
appraised. 

The  section  dealing  with  '  Centres  of  Subsidiary  Study  '  ^ 
is  intended  to  be  suggestive  of  a  score  of  other  kindred 
fields, — w^herein  the  student  of  Comparative  Religion,  if  he 
would  possess  himself  of  additional  rich  deposits  of  ore 
which  await  his  discovery,  must  constantly  be  on  the  alert. 
Not  alone  through  consulting  the  written  or  printed  page, 
but  contemporaneously  through  contact  with  progressive 
thinkers  and  teachers,  and  through  the  scrutiny  of  rehcs 
which  speak  out  of  the  silence  of  a  quickly-receding  past, 
he  must  gather  up  the  threads  of  the  story  of  the  rehgions  of 
mankind.  At  the  same  time,  such  '  Centres  '  often  produce 
a  hterature  of  great  value  ;  -  and  it  is  highly  important  that 
the  volumes  in  question  should  regularly,  systematically,  and 
patiently  be  scanned, — in  order  that,  where  it  seems  desirable, 
they  may  be  added  to  the  stock  of  available  Source  Books 
which  the  comparativist  keeps  constantly  at  hand. 

1  Vide  supra,  pp.  493  f.  ^  Vide  supra,  pp.  498,  502,  503,  etc. 


506  KETROSPECT 

Under  '  Special  Works  '  ^  less  than  a  score  of  volumes  have 
been  cited,  but  a  hundred  titles  would  not  suffice  to  indi- 
cate the  variety  of  quarters  towards  which  the  student  of 
Comparative  Eeligion  must  constrain  himself  to  turn.  The 
subject-matter  of  his  quest,  in  unstinted  abundance, — though 
existent  often,  it  may  be,  in  some  merely  embryonic  form — 
lies  ready  here  to  be  utilized,  provided  the  inquirer  possess 
that  measure  of  ordinary  patience  and  insight  which  will 
enable  him  to  find  the  treasure  of  which  he  is  in  search. 

^   Vide  supra,  pp.  445  f . 


PART  III 
COMPARATIVE  RELIGION 


COMPARATIVE  RELIGION 

The  third  subdivision  of  this  volume  having  now  been 
reached,  a  very  few  pages  will  suffice  to  bring  it  to  a  close. 

It  does  not  fall  within  the  province  of  this  treatise  to 
examine  and  criticize  books  which  deal  directly  with  Com- 
parative Eeligion,  or  to  present  a  documented  summary  of 
the  results  which  that  science  has  recently  achieved.  That 
task  is  statedly  being  discharged  through  another  publication 
which  seeks  to  meet  that  particular  need  ;  ^  the  present 
volume  is  concerned  exclusively  with  studies  subsidiary  to 
Comparative  Eeligion.     There  its  responsibility  ends. 

Two  considerations,  however,  brought  often  under  notice 
in  the  pages  of  this  book,  ought  perhaps  to  be  emphasized 
anew.  On  the  one  hand,  the  definitely-restricted  area  of 
Comparative  Eeligion  must,  in  future,  be  acknowledged  and 
observed.  On  the  other  hand,  the  legitimate  scope  of  Com- 
parative Eeligion  must  be  defended  against  all  who  venture 
to  ignore — and  especially  against  all  who  assail — its  inde- 
pendent and  indefeasible  authority. 

(1)  ITS  EESTEICTED  AEEA. 

It  has  been  shown  in  preceding  pages  that  Comparative 
Eeligion,  and  the  meaning  of  the  name  '  Comparative 
Eeligion',  ought  to  be  confined  within  much  narrower 
boundaries  than  those  which  ordinary  usage  seems  to 
justify.^  Hitherto  this  designation  has  been  applied,  often 
in  an  exasperatingly  casual  fashion,  to  different  units  of 
a  whole  group  of  sciences,  all  of  which  differ  fundamentally 
from  one  another.  In  a  word,  it  is  fully  time  that  Compara- 
tive Eeligion,  exempted  from  the  hazards  of  roaming  at  large 

^  Cf.  Jordan,  Comparative  Eeligion  :  A  Survey  of  its  Recent  Literature. 
Edinburgh,  1906,  1910,  and  1914.  For  a  general  survey  of  the  subject, 
c/.  Jordan,  Comparative  Religion  :  Its  Meaning  and  Value.     [Nearly  ready.] 

2  Vide  supra,  pp.  11,  330,  and  infra,  pp.  513  f.,  515  f.,  etc. 


510  COMPARATIVE  RELIGION 

in  a  practically  world-wide  domain,  should  in  future  be  con- 
strained to  occupy  a  definitely-restricted  area. 

This  study  must  never  be  confounded  with  the  Science  of 
Religion,^  of  which  it  constitutes  merely  one  department. 
It  must  never  be  confounded  with  the  Philosophy  of 
Religion,^  seeing  that  it  is  only  one  among  many  tributaries 
which  supply  material  for  the  philosophic  interpretation  of 
religion.  It  must  never  be  confounded  with  Anthro- 
pology,^ Ethnology,*  Sociology,^  Archaeology,^  Mytho- 
logy,'^ Philology,^  or  Psychology  ;  ^  for  each  of  these 
sciences,  employing  its  appropriate  and  distinctive  method, 
is  limited  (in  the  main)  to  the  discharge  of  functions  which 
are  peculiarly  its  own.^^  From  one  point  of  view,  it  may  not 
seem  unfair  to  claim  that  Comparative  Religion  is  merely 
a  branch  of  Anthropology,  or  of  Ethnology,  or  of  Sociology. 
But  such  a  contention  overlooks  the  fact  that,  for  the 
anthropologist,  religion  is  only  07ie  of  those  factors  in 
humanity  which  demand  scrutiny  and  careful  analysis  ;  for 
the  comparativist,  religion  is  the  one  factor  upon  which  he 
concentrates  his  researches.  For  the  ethnologist,  religion  is 
an  influential  cultural  element,  dominating — or  tending  to 
dominate — a  given  group  or  race  ;  for  the  comparativist, 
religion  is  that  subtle  constituent  in  every  man  which  accom- 
panies him  unbidden  from  the  cradle  to  the  grave.  And  it 
might  be  shown  that  a  similar  penetrative  cleavage  separates 
Comparative  Religion  from  each  of  the  other  '  subsidiary ' 
sciences  whose  most  recent  literature  has  just  been  subjected 
to  survey. 

In  particular,  Comparative  Religion  must  never  be  con- 

*  Vide  supra,  p.  441.  Principal  Galloway,  in  his  able  book  on  The 
Philosophy  of  Religion  (p.  29  :  Edinburgh,  1914),  seems  to  fall  into  this 
not  uncommon  error. 

"  Vide  supra,  p.  365.  This  misconception  is  very  frequently  encountered 
in  the  writings  of  well-known  German  authorities. 

=*   Vide  supra,  pp.  3  f .  *   Vide  supra,  pp.  35  f. 

'•   Vide  supra,  pp.  62  f.  «  Vide  supra,  pp.  81  f. 

'    Vide  supra,  pp.  96  f.  8   y^^^  supra,  pp.  Ill  f. 

»  Vide  supra,  pp.  136  f.  "   Vide  supra,  pp.  320  f. 


ITS  RESTRICTED  AREA  511 

founded  with  the  History  of  Religions,^  a  science  which 
should  no  longer  be  allowed  to  usurp  an  academic  position 
to  which  it  can  establish  no  claim. ^  The  historian  of  religion 
— whenever  he  deals  with  his  subject  fairly — confines  him- 
self to  the  study  of  a  single  faith,  which  he  traces  (if  he  can) 
to  its  sources,  which  he  interprets  through  making  clear 
the  successive  stages  of  its  growth,  and  which  he  makes  im- 
mensely more  intelligible  by  arranging  its  distinctive  prac- 
tices in  their  strictly  chronological  order  ;  the  comparativist, 
on  the  other  hand,  is  bound  to  study  all  faiths,  and  to  ap- 
praise them  in  the  light  of  their  verifiable  relationships  with 
one  another.  The  History  of  Religions  concerns  itself  with 
facts,  arranged  (if  possible)  in  orderly  sequence  ;  Comparative 
Rehgion  is  in  search  of  those  laws  (discoverable  behind  the 
activities  of  all  religions)  which  tend  invariably  to  produce 
certain  results  under  certain  given  conditions.  The  History 
of  Religions,  moreover,  lays  stress  upon  such  factors  in  a 
(tribal  or  national)  faith  as  set  it  apart  from  others  ;  Com- 
parative Religion,  on  the  other  hand, — seeking  to  disclose  the 
connexion  which  links  all  religions  together,  and  which  thus 
brings  them  within  the  purview  of  a  comprehensive  synthesis 
— ^lays  stress  upon  those  influences  and  aspirations  which 
unite  rather  than  divorce  and  divide. 

Comparative  Rehgion  must  never  be  confounded  with 
Comparative  Theology.  Yet  no  misapprehension  is  more 
common ;  volume  after  volume  might  be  cited  wherein  the 
writer  uses  these  designations  as  if  they  were  synonymous. 
Nor  could  any  misapprehension  be  more  unfortunate.  Com- 
parative Theology,  which  undertakes  to  compare  merely  the 
doctrinal  behefs  existent — or  at  some  time  existent — among 
the  numerous  races  of  mankind,  restricts  itself  obviously 
to  a  very  narrow  segment  of  the  circle  which  Comparative 
Rehgion  represents.^     Comparative  Theology  is  a  field  in 

^  Vide  supra,  pp.  163  f. 

2  Vide  supra,  pp.  37,  164  f.,  167,  181,  197,  etc. 

"^  Cf.  Jordan,  Comparative  Religion :  A  Survey  of  its  Recent  Literature,  1910- 
1918.     [Ready,  but  publication  postponed.] 


512  COMPARATIVE  RELIGION 

which  a  good  deal  of  '  comparativist '  work  has  been  accom- 
phshed,  although  accomplished  generally  in  a  fitful  and  irre- 
gular way  ;  it  is  the  field  in  which  the  great  majority  of 
researchers  in  Comparative  Religion  are  busy  to-day  ;  but  it 
must  never  be  supposed  that  such  investigators  are  compara- 
tivists  in  the  full  meaning  of  that  term.  Their  task  is  com- 
prehensive and  exacting ;  yet  its  boundaries  are  very  much 
more  limited  than  those  of  that  more  capacious  science  which 
they  thus  indirectly  yet  materially  promote. 

Finally,  Comparative  Religion  must  never  be  confounded 
with  Apologetics.^  The  latter  study,  still  governed  all  too 
markedly  by  its  traditional  and  hereditary  purpose,  seeks  to 
erect  an  impregnable  defence  around  an  individual  faith  ; 
the  comparativist,  on  the  other  hand,  merely  seeks  to  under- 
stand the  multifarious  faiths  of  mankind,  that  afterwards  he 
may  correctly  estimate  and  interpret  them.  Apologetics, 
representing  an  intensely  practical  piece  of  research,  is 
swayed  inevitably  by  considerations  of  a  manifestly  practical 
character,^  and  is  quite  willing  to  describe  itself  as  '  The 
Applied  Science  of  Religion ' ;  ^  Comparative  Religion,  on  the 
other  hand,  being  a  purely  technical  study,  is  pursued  for 
purely  academic  ends,  and  is  totally  undisturbed  by  the 
character  of  the  goal  which  gradually  emerges  into  vieAV. 
The  apologist  (like  the  historian)  lays  continual  stress  upon 
the  differences  which  separate  religions,  and  he  often  (con- 
sciously or  unconsciously)  exaggerates  these  differences  ;  the 
comparativist,  penetrating  beneath  the  peculiarities  of  out- 
ward guise,  deliberately  emphasizes  the  existence  of  those 

*   Vide  supra,  pp.  369  f.,  376  f.,  etc. 

^  Principal  Garvie  is  not  prepared  to  allow  any  comparativist  to  dis- 
credit the  uniqueness  and  originality  of  Christianity  :  cf.  The  Christian 
Certainty  amid  the  Modern  Perplexity,  pp.  62,  112,  etc.  London,  1910. 
This  writer  thinks,  moreover,  that  '  we  should  treat  with  .  .  .  respect  ,  .  . 
the  great  mass  of  reverent,  serious  and  responsible  Christian  scholarship 
that  has  an  unbroken  tradition  within  the  Christian  Church  '  {The  Expository 
Times,  vol.  xxiv,  p.  374).  Quite  so.  But  that  argument  leaves  altogether 
unmoved  the  great  world  of  '  reverent,  serious  and  responsible  wow-Christian 
scholarship '. 

'   Vide  supra,  foot-note,  p.  390. 


ITS  EESTKICTED  AREA  513 

aims  and  interests  wherein  diverse  religions  agree,  and  those 
common  purposes  in  whose  presence  local  animosities  tend 
to  become  assuaged  and  forgotten.  The  apologist  is  never 
tired  of  asserting  the  undoubted  truth  of  his  beliefs  ;  the  com- 
parativist  '  has  nothing  to  do  with  religious  values  ',^  seeing 
that  he  is  '  simply  concerned  with  ascertaining  and  compar- 
ing the  ideas  which  various  races  have  had  of  their  gods  and 
worship,  and  with  tracing  the  continuity  of  the  religious 
idea  '.^  As  already  affirmed,^  he  is  content  with  partial 
knowledge,  having  little  or  no  hope  of  ever  arriving  at  ulti- 
mate truth  ;  all  the  teaching  he  imparts  is  admittedly  rela- 
tive and  contingent.  *  We  know  nothing  for  certain  ;  that 
is  the  condition  of  our  lives  in  this  world,  the  only  condition 
upon  which  all  our  value  of  noble  things  is  founded.'  The 
apologist  claims  to  be  an  exponent  of  the  best  faith  known 
among  men ;  ^  whether  Comparative  Religion  is  capable  of 
lending  support  to  this  or  that  religion,  or  whether  it  is  likely 
to  become  a  solvent  influence  (destructive  of  the  lofty  claims 
of  every  existing  religion),  are  alternatives  which  the  com- 
parativist  does  not  usually  pause  to  consider. 

The  fact  that  Comparative  Religion  is  a  very  modern 
science  may  perhaps  sufficiently  account  for  this  singular 
(and  seemingly  inveterate)  habit  of  confusing  things  which 
differ.^  Our  knowledge  of  the  science  is  still,  at  many  points, 
admittedly  imperfect.  It  can  hardly  be  wondered  at,  there- 
fore, that  several  books  which  have  dehberately  been 
labelled  '  Comparative  Rehgion  '  ^ — and  many  other  books 
which  do  not  aspire  to  that  title,^  but  which  are  commonly 
referred  to  as  expositions  of  Comparative  Rehgion  "^ — have 
in  reality  only  a  very  uncertain  connexion  with  the  study  in 

1  Cf.  Thomas  J.  Hardy,  The  Religious  Instinct,  p.  290.     London,  1913. 

*  Vide  supra,  p.  141.  *  Vide  supra,  p.  369. 

*  Vide  supra,  pp.  xviii  and  xxvi  f . 

5  Vide  supra,  pp.  376  f .,  386  f .,  394  f .,  398  f.,  etc. 

«  Cf.  Stephen  Langdon,  Tammuz  and  Ishtar :  vide  supra,  p.  317.  This 
volume  is  reviewed  in  The  Oxford  Magazine  (p.  228 :  February  26,  1915)  under 
the  heading  '  Comparative  Religion  '. 

'   Vide  supra,  pp.  12  f.,  etc. 

l1 


514  COMPARATIVE  RELIGION 

question.^  Instead  of  occupying  themselves  specifically  Avitli 
their  proper  theme,  the  majority  of  sach  volumes  touch 
merely  upon  the  outer  fringes  of  the  subject,  or  (with  a 
curious  lack  of  discrimination)  introduce  into  it  a  variety 
of  discussions  which  are  more  or  less  irrelevant.  The  com- 
parisons instituted  are,  for  the  most  part,  obscure  and  un- 
reliable.- The  advances  made,  if  any,  are  conspicuously 
tentative,  provisional,  and  diffident. 

In  a  word  :  the  study  of  Comparative  Religion,  in  the 
judgement  of  competent  scholars,  is  still  in  process  of  transi- 
tion.^ Its  boundaries — and  therefore  its  contents — cannot 
yet  finally  be  determined.  Notwithstanding  its  vigorous 
growth,  many  mysteries  remain  unsolved,  and  many  diffi- 
cult heights  have  still  to  be  surmounted.  The  compara- 
tivist,  confident  and  adventurous,  is  abroad  ;  but  he  has  not 
yet  tested  and  matured  his  powers.  In  an  age  when  settled 
conclusions  are  everywhere  being  revised,  none  are  more  often 
called  in  question  than  those  which  pass  current  under  the 
aegis  of  religion.  The  faiths  of  mankind,  assembled  in  a 
single  arena,  no  longer  hesitate — deliberately,  and  some- 
times even  aggressively — to  confront  and  challenge  one 
another.  What  will  be  the  outcome  of  this  tryst  ?  The 
issue  cannot  yet  be  predicted.  We  are  viewing  the  birth- 
throes  of  an  entirely  new  religious  environment.  The  solu- 
tion of  existing  perplexities  would,  however,  more  quickly  be 
reached  if — in  so  far  as  Comparative  Religion  is  concerned — 
the  boundaries  of  that  science  were  not  so  often  carelessly 
overstepped  and  its  great  heritage  inordinately  extended. 

(2)  IT8  LEGITIMATE  SCOPE 

Although  admitting  that  the  study  of  Comparative  Re- 
ligion is  still  in  a  transitional  stage,  and  that  most  of  the 
work  thus  far  accomplished — and  still  being  accomplished — is 

^  Cj.,  as  an  illustration  in  point,  Professor  Jevons's  recent  primer :    vide 
supra,  pp.  376  f. 

2  Vide  supra,  p.  328,  and  infra,  pp.  519  f.  »   Vide  supra,  pp.  329  f. 


ITS  LEGITIMATE  SCOPE  515 

preparatory  and  subsidiary  in  character,  it  must  at  the  same 
time  be  affirmed  that  an  immense  and  permanent  advance  has 
happily  been  achieved.  Misconceptions  touching  the  real 
import  of  Comparative  Keligion  are  rapidly  passing  away. 
These  mistaken  opinions,  natural  and  even  inevitable  at  the 
outset,  have  largely  been  outgrown.  As  already  remarked, 
Hhe  range  of  the  science  is  .  .  .  being  brought  within  definite 
and  carefully  prescribed  boundaries'.^  The  goal  towards 
which  it  is  advancing  has  at  last  risen  clearly  into  view. 
One  has  only  to  look  back  for  a  moment,  contrasting  1915 
with  1900,  to  feel  convinced  that  a  new  branch  of  research 
has  successfully  been  inaugurated.  It  is  now  only  a  question 
of  time,  skill,  and  perseverance  until  the  alluring  dream  of 
half  a  century  ago  shall  gloriously  and  completely  be  ful- 
filled. 

'  If  any  reader  of  these  pages  entertains  the  idea  that 
Comparative  Keligion  is  already  a  robust,  fully-developed, 
and  self-reliant  science, — definite  in  its  dimensions,  and  grown 
to  such  maturity  that  it  can  now  formulate  in  confident  and 
systematic  detail  its  principles  and  laws — it  is  important  that 
all  such  beginners  should  be  disillusioned  without  delay.'  ^ 
Comparative  Eeligion  is  emphatically  a  science  of  the 
twentieth  century,  and  accordingly  no  very  pronounced 
results  need  be  looked  for  as  vet.  '  It  is  still  a  science  in 
the  making.  It  is  only  gradually  assuming  concrete  and 
confident  form.  The  contents  of  this  volume — and,  not 
least,  the  carefully-ordered  arrangement  of  those  contents^ 
— serve  in  the  best  possible  way  to  demonstrate  that  most 
existing  books  on  Comparative  Eeligion  are  merely  pre- 
liminary treatises  .'  '^  The  ground,  in  many  places,  is  still  in 
process  of  being  broken  up.  At  other  points,  the  seed 
already  sown  has  produced  an  excellent  harvest.  It  is 
quite  correct  to  say,  with  Dr.  Clifford,  that  '  tlie  literature 

^   Vide  supra,  p.  328. 

^  Of.  Jordan,  Comparative  Religion  :    A  Survey  of  its  Recent  Literature, 
2910-1918  :   vide  supra,  p.  511.      Vide  supra,  pp.  330,  334,  337,  510  f.,  etc. 
^   Vide  supra,  pp.  xviii-xix  and  xxvi  f. 

l12 


516  COMPARATIVE  RELIGION 

is  astonishingly  extensive,  and  it  is  growing  from  month  to 
month '/  provided  the  pronoun  '  its  '  be  not  substituted  for 
the  definite  article.  The  books  thus  far  available  lead 
towards  a  goal  which,  even  in  1915,  is  apparently  somewhat 
remote.  No  popular  or  scientific  Manual  has  thus  far  been 
produced. 2  Less  than  a  dozen  expositions  of  Comparative 
Religion  have  been  penned — whether  in  Great  Britain,. 
America,  or  on  the  Continent — during  the  last  four  years  ! 
Of  systematic  and  adequate  expositions,  even  after  the  lapse 
of  nearly  fifty  years,  there  are  none.  Several  such  volumes 
are  at  present  in  course  of  preparation  ;  some  of  them,  it  is 
well  known,  have  long  been  in  hand  ;  but  not  one  of  them 
has  been  completed  and  printed.^  No  Journal  of  Comparative 
Beligion,  national  or  international  in  its  scope,  has  yet 
been  launched.  Even  in  the  standard  Encyclopaedias  the 
subject  is  still  very  imperfectly  dealt  with.^  In  the  latest 
*  Ready  Reference  '  copy  of  the  Subject- Index  of  the  British 
Museum  Library,  even  in  1915,  the  heading  '  Comparative 
Religion '  is  still  sought  for  in  vain  !  ^  Nevertheless,  of 
volumes  which  throw  a  good  deal  of  light  upon  this  study, 
the  number  is  practically  unlimited.  It  is  in  part  to  guide 
the  student  in  his  quest  for  such  literary  assistance  that  this 
survey  has  been  published. 

It  has  often  been  imagined,  moreover,  that  Comparative 
Religion  is  secretly  the  foe  of  every  individual  religion ;  that 
it  teaches  the  composite  origin  of  literally  every  faith ;  and 
that  it  entertains  the  hope  of  gathering  ultimately  all  religions 
into  a  single  comprehensive  synthesis.^  Its  hostility  towards 
Christianity,   in   particular,   has   been  widely   proclaimed."^ 

*  Cf.  John  Clifford,  Comparative  Religion  and  Missions  to  Non-Christian 
Peoples,  p.  4.  London,  1912.  Professor  Geden  goes  inordinately  far  when 
he  says  that  '  Comparative  Religion  is  already  abundantly  furnished  with 
handl)ooks  and  introductions  '  :  vide  supra,  p.  182. 

"  Vide  supra,  p.  52.  *  Vide  supra,  pp.  52,  182,  etc. 

*  Vide  supra,  pp.  433  f.,  505,  etc. 

^  In  the  latest  printed  volumes  of  the  Subject-Index  (1901-1905  and 
190G-1910),  books  on  Comparative  Religion  must  be  looked  for  under  the 
heading  '  The  History  of  Religions  '. 

"  Vide  supra,  pp.  331  f.  '   Vide  supra,  p.  399. 


ITS  LEGITIMATE  SCOPE  517 

*  The  attack  from  the  side  of  Comparative  Eeligion ',  exclaims 
a  usually  discriminative  writer,  '  is  one  of  the  most  formid- 
able with  which  the  Christian  apologetic  has  to  deal  at  the 
present  time  ;  and,  if  that  attack  were  driven  home  success- 
fully, it  is  difficult  to  see  how  the  missionary  motive  could 
survive  in  any  adequate  form.'  ^  But,  as  already  pointed 
out,^  no  more  erroneous  misconception  could  possibly  prevail. 
All  that  Comparative  Eeligion  asks  of  Christian  believers  is 
that  they  allow  their  faith  to  be  honestly  and  fairly  examined.^ 
In  point  of  fact.  Comparative  Eeligion  restricts  itself  ex- 
clusively to  the  demands  of  a  twofold  purpose.  '  It  is  that 
science  which,  by  means  of  comparisons,  strives  to  determine 
with  exactness  (1)  the  relation  of  the  various  religions  of 
mankind  to  one  another,  and  (2)  the  relation  of  conceptions 
current  within  a  single  religion  at  different  periods  in  its 
history.'  * 

It  is  plain,  therefore,  that  this  science  has  a  function 
to  fulfil  vastly  different  from — and  infinitely  higher  than — 
that  which  some  of  its  critics  assign  to  it.^  Happily  a  saner 
judgement  is  now  finding  expression  on  every  hand.  It  is 
beginning  to  be  recognized  that  Comparative  Eeligion  and 
Apologetics  are  studies  which  stand  entirely  apart  from  each 
other. ^  The  former  branch  of  research  never  seeks  to  exalt 
unduly  either  Jesus  Christ  or  any  other  religious  teacher  of 
men  ;  neither  does  it  seek  to  shadow  the  glory  rightly 
belonging  either  to  one  leader  or  to  another.  Accordingly, 
the  modern  spirit  of  inquiry  finds  immediate  and  congenial 
fellowship  amongst  investigators  who,  w^hile  striving  to  solve 
the  fundamental  problems  of  religion,  are  seeking  to  solve 

^  Cf.  Joseph  H.  Oldham  in  The  International  Review  of  Missions,  vol.  ii, 
p.  805  :  vide  supra,  pp.  479  f . 

2  Vide  supra,  pp.  512  f.  It  is  no  evidence  of  antithesia  or  ill-will  if 
Comparative  Religion,  again  and  again,  has  disclosed  the  indebtedness  of 
Christianity  to  numerous  non-Christian  faiths :  vide  supra,  pp.  78-9,  120,  etc. 

^    Vide  supra,  pp.  331  f. 

*  Cj.  Jordan,  Comparative  Religion:  Its  Genesis  and  Growth,  p.  65. 
Edinburgh,  1905. 

5  Vide  supra,  pp.  372-3.  "  Vide  supra,  pp.  372-3,  512  f.,  etc. 


518  COMPARATIVE  RELIGION 

them  quite  independently  of  their  local  and  traditional 
bearings,  and  (not  less)  of  their  subtle  yet  potent  interactions. 
As  a  consequence,  a  new  conception  of  religion — of  its 
universality,  of  its  essential  unity,  of  its  wondrous  variety, 
of  that  Infinite  and  Supreme  Power  that  stands  behind  it  all 
— has  everywhere  raised  strange  and  pregnant  questionings 
among  thoughtful  men. 

It  is  no  part  of  the  duty  of  Comparative  Religion  to  assume 
the  role  of  a  prophet.  It  has  nothing  to  say  concerning  the 
future.  Accordingly  it  has  absolutely  nothing  to  say  con- 
cerning the  probable  future  of  Christianity,  or  of  any  other 
faith  ;  those  teachers  who  actually  make  such  pronounce- 
ments have  no  real  right  to  speak  in  its  name.^  It  is  quite 
as  permissible  to  affirm  that  all  religions  lead  to  God  as  it  is 
to  declare  that  only  one  of  them  enjoys  that  distinction. 
None  can  find  fault  with  a  scholar  who,  feeling  constrained  to 
record  his  convictions,  publicly  affirms  that  a  given  religion 
is  superior  to  all  others, — or  even,  perhaps,  that  it  is  the  abso- 
lute and  final  religion  for  all  mankind.  But  when  any  such 
investigator  claims  to  be  a  comparativist,  he  is  in  duty 
bound  to  make  it  clear  that,  in  voicing  the  opinion  in  ques- 
tion, he  is  speaking  merely  for  himself,  and  not  with  the 
authority  of  a  science  which  (over  and  over  again)  has  re- 
pudiated its  responsibility  for  statements  of  this  kind.  The 
legitimate  scope  of  Comparative  Religion  is  restricted  to 
the  past  and  to  the  present.  It  would  be  a  more  popular 
science  if,  utilizing  for  purely  secondary  purposes  the  vast 
stores  of  material  it  has  accumulated,  it  gave  itself  rein  in  the 
framing  of  attractive  hypotheses,  the  creation  of  fanciful 
analogies,  the  undue  straining  of  actual  likenesses,  etc.  etc. 
But  neither  guesses  nor  exaggerations  possess  any  scientific 
value.  The  mysteries  of  religion  will  continue  to  make  their 
mute  appeal  to  every  serious  student  ;  and,  as  long  as  these 
mysteries  persist,  it  is  man's  duty  to  adhere  to  his  resolve 
to  master  and  unravel  them. 

^  Cf.,  as  an  illustration  of  this  defect,  a  recent  work  by  Dr.  Tisdall :   vide 
supra,  p.  396. 


ITS  LEGITIMATE  SCOPE  519 

The  real  aim  of  Comparative  Eeligion  is  to  investigate 
and  expound,  through  the  competent  comparison  of  data, 
collected  from  the  most  diverse  sources,  the  meaning  and 
value  of  the  several  faiths  of  mankind.  It  seeks  to  give  a 
coherent  and  consistent  account  of  the  result  of  the  operation 
of  those  laws  which  underlie  man's  religious  development, 
that  development  being  studied  as  a  whole  and  not  merely  as 
a  series  of  unrelated  eruptions.  It  is  hardly  likely  to  prove 
a  universal  solvent  of  differences  in  religion,^  but  it  has  at 
least  demonstrated  the  wondrous  solidaritv  of  the  race  in  its 
religious  needs  and  aspirations.  It  detects,  and  seeks  to 
interpret,^  the  resemblances  which  are  characteristic  of  the 
whole  array  of  human  faiths  ;  but  it  recognizes,  also,  the 
existence  of  divergencies  for  which  meanwhile  it  is  wholly 
unable  to  account.^  It  is  strongly  of  opinion  that  these 
differences,  which  temporarily  set  religions  more  or  less 
widely  apart,  rest  upon  a  foundation  of  universally  diffused 
constituent  elements  which  unite  all  faiths  indissolubly  to- 
gether ;  yet  it  does  not  presume  to  frame  or  pronounce  any 
verdict  in  the  premisses.  It  is  convinced  that  the  soundest 
basis  for  confidence  in  the  claims  made  by  any  faith  is  to  be 
found  in  a  scientific  examination  of  the  facts  and  principles 
which  it  defends,  and  which  account  for  its  (more  or  less 
progressive)  vitality. 

Before  any  new  advance  in  this  department  of  inquiry  can 
be  secured,  a  vast  amount  of  regional  and  intensive  study 
wiU  have  to  be  faced.  The  collection  of  necessary  data  is 
not  yet  complete.  A  sufficiently  close  examination  of 
already  available  data  has  not  yet  been  made.  The  final 
processes,  connected  with  the  sifting  and  classification  of 
data,  will  not  probably  be  accomplished  for  many  years  to 
come.  Factors  which,  in  one  form  or  another,  are  bound 
to  enter  ultimately  into  the  texture  of  this  science  will  need 
to  be  more  accurately  determined  than  has  been  possible 

^  Cf.  C.  Stanley  G.  Mylrea's  article  on  '  Points  of  Contact  and  of  Contrast ' 
in  The  Moslem  World,  vol.  iii,  p.  402.     London,  1913. 

-  Vide  supra,  pp.  209  f.  '  Vide  supra,  pp.  359  f. 


520  COMPAKATIVE  EELIGION 

hitherto.  Meanwhile,  however,  this  task  has  been  begun. 
Many  of  the  returns  hitherto  tabulated,  though  compiled 
with  scrupulous  care,  have  proved  to  be  unreliable.  Un- 
fortunately they  have  had  the  effect  of  spreading  erroneous 
opinions,  and  of  bringing  discredit  upon  the  science  which 
they  were  meant  to  promote  ;  but,  their  untrustworthiness 
having  been  discovered,  they  have  already  been  revised. 
Yet  further,  the  comparativist  of  to-day  is  cheerfully  sub- 
jecting himself  to  a  long  course  of  close  and  exacting  study. 
'  Comparative  Keligion  must  no  longer  be  given  over  to  the 
tender  mercies  of  well-meaning  but  often  very  poorly 
qualified  exponents.  It  must  be  delivered  from  the  reproach 
which  rested  so  heavily  for  a  time  upon  the  History  of 
Keligions,  viz.  the  mischievous  intermeddling  of  the  dilet- 
tante scholar.  The  competency  and  ease  with  which  the 
genuine  expert  in  such  work  confronts  and  accomplishes  his 
task  is  very  different  from  the  uncertain  advances  and  with- 
drawals of  those  to  whom  such  investigations  are  admittedly 
unfamiliar.  A  certain  dexterity  is  essential ;  and  it  can  be 
acquired,  like  skill  of  other  kinds,  only  by  careful  training 
under  capable  masters.'  ^  The  comparativist  of  to-day  fully 
realizes  that,  in  his  study  of  religion,  he  must  be  one  who — 
to  adopt  words  recently  used  in  another  connexion — has 
'  immersed  his  mind  in  the  matter  with  which  he  has  to  deal, 
and  who  has  learned  in  the  process  .  .  .  what  methods  of 
treatment  are  appropriate  to  the  matter  in  question  '.  ^  Mere 
amateurish  inferences  are  inadmissible ;  for  while  such 
guesses  may  prove  '  happy  hits  ',  they  are  in  reahty  more  or 
less  vagrant  conjectures.  Mere  amateurish  comparisons  are 
equally  inadmissible.  The  qualities  really  demanded  are  the 
keenness  and  doggedness  of  the  sleuth-hound,  which  refuses 
to  be  baulked  of  its  prey.  The  comparativist  knows  that 
the  difficulties  which  await  him  are  numerous  and  grave. 

»  Vide  supra,  pp.  333  f.  Cf.  Jordan,  Comparative  Religion  :  Its  MetJiod 
and  Scope,  pp.  12-13.     London,  1908. 

»  Cf.  The  British  Weekly,  p.  497.  London,  January  22,  1914.  Vide 
supra,  p.  9. 


ITS  LEGITIMATE  SCOPE  521 

He  has  no  longer  any  illusions  in  this  connexion  ;  he  is  quite 
prepared  to  comply  with  the  demand  for  whatever  patience 
may  be  needed  during  years  of  laborious  research.  For, 
at  last,  he  is  persuaded  that  it  is  only  through  the  fruitage 
of  sucli  discipline  that  he  can  hope  to  frame  and  justify 
hypotheses  which — constructed, '  not  by  random  guess-work 
but  by  the  trained  imagination  of  a  man  of  science,  or  by  the 
true  divination  of  genius — will  enlarge  the  horizon '  ^  of 
human  knowledge,  and  (in  particular)  impart  to  the  study  of 
Comparative  Eeligion  that  definiteness  and  restriction-of- 
range  which  are  essential  to  its  vigorous  growth.^ 

Accordingly,  while  a  considerable  amount  of  pioneer  work 
still  remains  to  be  overtaken,  an  amazing  change — a  practical 
revolution — has  been  wrought  in  current  opinion  touching 
the  legitimate  scope  of  this  science.  '  It  is  not  very  long ', 
remarks  Dr.  Hastings,  '  since  a  book  on  Comparative 
Eeligion  would  have  been  refused  by  the  publishers,  however 
well  written  and  authoritative.'  ^  Such  an  offer,  if  backed 
by  some  real  achievement,  would  certainly  not  be  refused 
by  any  publisher  to-day  !  Comparative  Eeligion  is  already 
in  being,  but  at  many  points  its  aim  and  field  are  still  some- 
what obscure.  The  present  volume  represents  a  genuine 
attempt  to  lessen  that  obscurity.  Two  other  publications, 
already  alluded  to,^  seek  to  carry  the  process  of  elucidation 
a  couple  of  stages  further  on  its  way. 

Comparative  Eeligion  is  already  a  science,  although  some 
of  its  ultimate  prerogatives  cannot  be  foreseen.  Experts 
are  considering  indeed  the  advisability  of  subdividing  this 
study  into  a  number  of  subordinate  departments.^  Mean- 
while, it  is  growing  daily  through  a  judicious  employment 

^  Cf.  R.  Bosworth  Smith,  Mohammed  and  Mohammedanism,  p.  2.  London, 
1874.     [3rd  edition,  1889.] 

2  Cf.  Jordan,  Comparative  Religion  :  Its  Method  and  Scope,  pp.  13-15. 

3  Cf.  James  Hastings,  The  Expository  Times,  vol.  xXv,  p.  323  :  vide 
supra,  pp.  477-8. 

*   Vide  supra,  foot-note,  p.  509. 

^  Cf.  Jordan,  Comparative  Religion:  A  Survey  of  its  Recent  Literature, 
vol.  ii,  p.  V  f .  :  vide  supra,  foot-note,  p.  509. 


522  COMPARATIVE  RELIGION 

of  the  methods  of  observation  and  experiment.  It  is  not 
alarmed,  or  ashamed,  because  it  has  itself  sometimes  been 
labelled  '  an  experiment  '.  The  designation  is  not  inapt. 
In  harmony  with  the  experience  of  all  living  and  developing 
instrumentalities,  Comparative  Religion  will  always  remain 
an  experiment.  Nevertheless,  because  of  the  sturdy  and 
continuous  expansion  of  this  study,  competent  guidance  is 
essential.  Its  advances  must  be  made  under  the  control  of 
leaders  who  are  experienced,  prudent,  and  courageous.  They 
must  be  masters  of  their  craft,  and  must  be  immune  from 
the  usual  effects  of  unforeseen  delays  and  irretrievable  dis- 
asters. With  such  leadership,  reinforced  by  the  endow- 
ments of  patience  and  openness  of  mind,  it  is  not  too  much 
to  affirm  that  there  does  not  exist  to-dav — in  the  entire 
circle  of  progressive  human  inquiry — a  domain  more  needy, 
more  fruitful,  or  more  inviting  than  the  definitely-restricted 
area  assigned  to  Comparative  Religion. 


X 


INDEX 


AUTHORS.     SUBJECTS.     BIBLIOGRAPHIES. 


The  names  of  authors,  given  in  full,  are  printed  in  small  capitals  ;  topics  discussed 

in  ordinary  type  ;  titles  of  books,  in  italics. 
A   page-numeral    in    heavy  type,    inserted    after    a   book-title    or    a    general  topic, 

denotes  a  book-review   or  a  compact  survey.     The  letter  n,  placed  after  a  page- 


numeral,  signifies  a  foot-note. 


PAGE 

'Abbas,  Effendi.    See  'Abdu'l-BahA. 
'Abdu'l-Baha. 

Bahaism       .  .      289,  292, 421 

Aborigines  of  Australia,  ^ee  Australia. 

of  Borneo     .  .  .  .60 

of  Siberia      .  .  ,  .79 

Abydos.    Cemeteries  of  .       95, 482 

Tomb  of  Osiris  at  .  .  .  482 

See  LoAT,  Naville,  Peet. 
Acta  Sanctorum  ....  483 
AcTox,   John  Emerich  Edward 
Dalberg,  Baron. 

Undue  reluctance  to  publish 
tentative  conclusions.  .   314 

Projector    of    The    Cambridge 
Modern  History  .  .   452 

i^Egean  Archaeology      .  .       94,  236 

Africa,  the  cradle  of  many  faiths    .     56 

See  Meinhof. 
Ahikar.    The  story  of  .   116  f,  129,  134 
Ahura  Mazdah.    See  Zoroastria- 

NISM. 

Ales,  Adhemar  d'.     See  d'Ales. 
Alexander,  and  his  victories         .   276 
Allegory  in  religion.    The  place  of  .   280 
Allin,  Thomas. 

Race   and   Religion   (1899)        36  ri 
Alphabet.    The  Phoenician    .  .121 

Alphandery,  Paul. 

Introduction  a  Vhistoire  des  reli- 
gions {1914)        .  .  .178 
Amazon  Cults.    See  Cults. 
Amelineau,  Emile. 

Egyptian  Totemism        .  .     20 

Prolegomenes  a  V etude  de  la  reli- 
gion egj/ptienne  (1908)    108,330/?. 
American  Oriental  Society    .  .481 

Its  '  Section  for  the  Historical 
Study  of  Religions  '    .  .481 

American    Universities,    and    the 

influx  of  Asiatic  students     .   495 

See  Universities. 


page 
Ames,  Edward  Scribner. 

The    Psychology    of   Religious 
Experience  (1910)        .     137,142 
Ammon,  Christoph  Friedrich  von. 
Die  Forthildun/j  des  Christen- 
thums  zur  Weltreligion  (1833- 
35)  .  .  .  .  374  n 

Amon,  an  Egyptian  deity      .  .231 

Amritsar,  the  stronghold  of  Sikh- 

isni  .'         .  .     263,  266 

Amulets      .  .  .  .  .61 

Amundsen,  Roald. 

Unexpected  verifications  :  an 
illustration  from  Antarctic 
exploration         .  .  .    103 

Analogies  in   religion.     The   place 

of      .  .  .  .         .  325 

Ancestor  Worship.    See  Cults. 
Andreas,  Friedrich  C. 

Quellen  der  Religions-Geschichte 
(1913-    )  .  .  .  .   406 

Angus,  Samuel. 

The  Environment  of  Early 
Christianity  (1914)      .  .   223 

Animal  Worship.    See  Cults. 
Animism.     Origin  and  diffusion  of 

7,  oS,  140 
in  China       .  .  .     212,219 

in  the  Far  East     .  .  .    158 

and  Christianity  in  conflict     .   159 
See  DussAUD,  Geden,  Mein- 
hof,  Pettazzoni,    Reuter, 
Salvatorelli,  Spieth,  Ty- 
lor,  Warneck. 
See  Pre-Animism. 
Ankermann,  Bernard. 

The  kulturgeschichtliche  method  330 
UAnnee  sociologique  (1898-     ) 

64  n,  66,  69,  72,  249  n,  449 
Anneler,  Hedwig. 

Zur  Geschichte  der  Juden  von 
Elephantine  (1912)      .  .   134 


524 


INDEX 


PAGE 

Anthropology.    General  survey  of .       3 
An  estimate  of      .  .  .  252 

Varying  usage  of  this  term     .       3 
Sometimes  called  '  Prehistoric 

Archaeology '      .  .         17,  81 

Definition  of  ...       3 

An  investigation  of  origins      .       6 
Appeals  directly  to  History    .       4 


Discloses    unsuspected     ' 

sur- 

vivals '      . 

.       5 

Ethnical 

.     11 

General 

3  n,  75 

Physical 

3  n,  11 

Social 

4,79 

V.  Archseology 

.     11 

V.  Comparative  Religion 

326,  510 

V.  Ethnography     . 

11,35 

V.  Ethnology          .           3 

n,  11,  35 

V.  Psychology 

.     11 

V.  Sociology 

.     11 

V.  Technology 

.     11 

Its  conspicuous  vogue  to-day 

3,  17,  81 

Increasing  recognition  in  Uni- 
versity curricula  .  .18 

Its    inviting    possibilities    in 
America    ....  470 

Its   persistent  quest  in   Aus- 
tralia        .       21,  30,  61,  66  f,  80 

Has  a  definite  task  of  its  own 
to  discharge       .       163,  325,  327 

Incidentally,    it    throws    light 
upon  man's  religions 

4,  5,  10,  16,  17,  18,  35,  64, 
136,  163. 

'  The  embryology  of  religion '     6  n 

'  The  natural  history  of  reli- 
gion '         .  .  .  4,  35 

Studies  chiefly  the  religions  of 
the  Lower  Culture       8,  365,  470 

Thus,  a  study   subsidiary  to 
Comparative  Religion 

3,  4,  16,  320,  322,  327 

Indispensable  to  Comparative 
Religion    ....       5 

Yet,  its  claims  are  too  often 
exaggerated       .         .      5,  16,  17 

Its    materiaux    often    meagre 
and  uncertain    .  .  .  5,  6 

Vaguely  defined  boundaries 

5-6,  10,  15,  16,  17,  19 

Its  defective  use  of  the  com- 
parative method         .  .       9 

Less  self-assertive  to-day  than 
formerly   ....        9 

See      Brinton,      Bruckner, 
Chadwick,    Danson,    Die- 

SERUD,     FaRNELL,    FraZER, 


Anthropology  {cont.) —  page 

VAN  Gennep,  Hartland, 
Henry,  Jeremias,  Jevons, 
King,  Lyall,  Marett, 
NiLssoN,  Owen,  Pettaz- 
zoNi,  Reinach,  Reuter, 
Saintyves,  Schmidt  (W.), 
Temple,  Thomas  (N.  W.), 
Tylor,  Warneck,  Wiede- 
mann. 
See  Periodicals.  Proceedings 
and  Journal  of  the  Institute 
of  Anthropology,  Geneva. 
Transactions  of  the  Inter- 
national Congress  of  Anthro- 
pology and  Prehistoric  Arch- 
aeology. Transactions  of  the 
Congress  of  Universal  Races. 

Anthropomorphism.       Early     ap- 
pearance of        .  .  .7 
among  the  Greeks           .  .36 
See  Lang. 

Anthropos-Bibliothek.    See  Biblio- 

THEK. 

Anwyl,  Edward,  Sir. 

Celtic     Heathenism     in     the 

British  Isles       .  .  .  453 

Celtic  Religion  in  Pre-Christian 
Times  (1906)      .  .  268  m 

Apocrypha.      Enlargement   of  the 

Biblical     .  .  .  .116 

Apologetic  treatises.     General  sur- 
vey of       .  .  .  .   369 
A  '  practical '  line  of  study       .   512 
Inherent  distrust  of  all  '  ad- 
vanced '  schools          .          .  462 
The  older  Apologetic  one-sided 

369,  372,  376,  389,  512,  517 
V.  Comparative  Religion 

369,  372,  376,  378,  388,  512 
The  best  Apologetic       .  .373 

Corrective   due   to    Compara- 
tive Religion      .  .     369,  504 
See    Beth,     Bliss,     Garvie, 
HowELLS,    Jevons,    John- 
ston, Martindale,  Moul- 
TON,  von  Orelli,  Schmidt 
(W.),   Sharrock,    Tisdall, 
Valensin,  Warneck,  War- 
ren. 
See  Periodicals. 
Aramaeans.    The           .          .  92-3,  191 
Aratus. 

The  Cilician  poet  quoted         .  227 
Archaeology.    General  survey  of      .     81 
Studies  in     .  .  .       95,  113 

The  Classics  and  Ancient         .     27 
V.  Anthropology    .  .  .11 

V.  Comparative  Religion  .    113 


INDEX 


525 


Archaeology  (cont.) —  page 

V.  History  of  Religions  .  .114 

v.  Philology  .         113-14,131 

of  America  (South)         .  .     94 

of  Assyria     .  .  .  .87 

of  Babylonia  .  .  .87 

of  Egypt       .  .  .  .94 

of  Greece      .  .  .         94, 95 

of  Mesopotamia     .  .  .87 

of  Mexico     .  .  .  .94 

An  effective  auxiliary  to  Com- 
parative Religion        .  81-3,  320 
See  Barnett,  Beuchat,  De- 

CHELETTE,    DuSSAUD,    GaE- 

STANG,    Hall,    Handcock, 

HlLPRECHT,H0GARTH,H0PF- 

NER,  Jequier,  Joyce,  Lu- 
DERS,  Maspero,  Mercer, 
Meyer  (E.),  Naville,  Pe- 
trie,  Sayce,  Schiffer, 
Weller,  Wissowa. 
See  Periodicals.  Proceedings 
of  the  Institute  of  Anthro- 
pology, Geneva.  Transac- 
tions of  the  International 
Archaeological  Congress. 
Transactions  of  the  Inter- 
national Congress  of  Anthro- 
pology and  Prehistoric 
Archaeology.  Transactions 
of  the  International  Congress 
of  Historical  Studies. 
Aristotelianism  .... 
Armstrong,  Robert  Cornell. 

Light  frotn  the  East  (1914) 
Arnold,  Edward  Vernon. 
Roman  Stoicism  (1911)  . 
Arnold,  Matthew. 

Mythology  or  Mysticism  ? 
The  Study  of  Celtic  Literature 
(1867)        .  .  .  268  w 

Arnold,  Thomas  Walker. 

Joint-editor  of  The  Encyclo- 
poedia  of  Islam  .         .  .  439 

Architecture  in  Japan.    Temple    .  430 
Art  and  religion  .      444,  456,  464 

Aryan  Religions.    See  Classifica- 
tion OF  Religions. 
Asceticism  .        242,  259,  280,  285 

Often  ends  in  Pantheism         .  275 
Assyriology.    Studies  in         .  .     95 

Bible   Student's   Handbook   of 

Assyriology  (1908) 
See  Delitzsch,  Hogg,  Lang- 
don,  Norton,  Sayce. 
Astral  Cults.    See  Cults. 
Atheism      .  .  .  .  • 

Athens,  and  its  monuments 
Atlantis.    The  lost 


214 

295 
225 


96 


95 


280 
95 
45 


page 
Aton,  an  Egyptian  deity      .  .231 

Australia,  Aborigines  of 

21,  30,  61,  66/,  80,  88 
AusT,  Emil. 

Die  Religion  der  Romer  (1899)    210 
Avebury  (John  Lubbock),  Baron. 

Degeneration  in  religion  .       (i 

Avesta.    The        ....  277 
See     Dadachanji,     Dhalla, 
Jackson  (A.  V.  W.),  Moul- 

TON. 

Axe.     The  double-       .  .  .121 


Babism.    The  origin  of  .  .  288 

The  Bab       .  .  .  .289 

Its  prophetic  utterances  .  291 

See  Browne,  Dreyfus,  Nicolas. 

Babylonian   Religion.     See  Reli- 
gion. 

Bacon,  Benjamin  Wisner. 

Baur's  theory  of  New  Testa- 
ment origins       .  .  .   420 

Bahaism.     General  survey  of  288/ 

'  The  unity  of  all  religions  '  .  290 
In  fact,  a  rival  of  Christianity  290 
Entitled  to  serious  study  292,  421 
Baha'u'llah  .  .  .289 

'Abdu'1-Baha         .  .     289,  291 

Its  doctrine  of  incarnation  .  381 
Its  sanction  of  persecution  .  290 
Its  present  numerical  strength  290 
in  America  ....  289 
in  England  .  .  .  .289 

in  India  ....  289 
in  Persia       .  .  .     289,  293 

See  'Abdu'l-Baha,  Browne, 
Phelps,  Roemer,Schaefeb, 
Sell,  Shedd. 

Baillie,  John. 

The  subliminal  consciousness  141  n 

Baines,    Jervoise    Athelstane, 
Sir. 
Ethnography  (1912)         .       60,  455 

Ball,  Charles  James. 

Chinese  and  Sumerian  (1913)      134 

Barnett,  Lionel  David. 

Antiquities  of  India  (1913)      .     93 

Barodia,  U.  D. 

The  History  and  Literature  of 
Jainism  (1909)    .        .  .295 

Barrows,  John  Henry. 

Lecturer     on     the     Barrows 

Foundation        .  .  .70 

See  Lectures. 

Barth,  Auguste. 

Les  Religions  der  I  nde{l9U)   .  223 


526 


INDEX 


PAGE 

Bakthelemy  Saint-HilaikE;  Jules. 

Le  Bouddha  et  sa  religion  (1859)  296 
Barton,  George  Aaron. 

Jahweh  before  Moses's  time    .   310 
Basset,  Ren6. 

Joint-editor  of  The  Encyclo- 
pcedia  of  Islam  .  .  .  439 

Bastiax,  Adolf. 

Equipment    for    ethnological 

research    .  .  .  .47 

under  criticism      .  .         48,  63 

Die  Volker  des  nstlichen  Asien 
(1866-71)  .  .  46  ?i 

Beach,  Harlan  Page. 

The   theory   and    practice    of 
Missions    ....  498 
Becker,  Carl  H. 

The  expansion  of  the  Saracens  453 
Editor  of  Der  Islam       .  .   480 

Editor  of  Studien  zur  Ge- 
schiclite  und  Kultur  des  is- 
lamischen  Orients        .  .319 

Beliefs.    Outgrown.   See  Supersti- 
tions. 
Bennett,  Florence  Mary. 

Religious  Cults  associated  with 
the  Amazons  {\%\2)     .  .     33 

Bergson,  Henri. 

An  influential  religious  thinker  248 
Bernard,  Edward  Russell. 

Great  Moral  Teachers  (1906)     415  ?i 
Bertholet,  Alfred. 

A  keen  student  of  religions  402,  419 
Religionsqeschiclitliches       Lese- 

buchiimS)        .        57,402,467 
Die  Eigenart  der  alttestament- 
lichen  Religion  (1913)  .   296 

Besant,  Annie. 

The  High  Priestess  of  Theo- 

sophy        ....   253 
The    Universal   Text-Book   of 
Religions  and  Morals  (1910- 
11)  .  .  .  .  .  408 

Theosophy  (1912)  .  .  .296 

Beth,  Karl. 

A  Christian  apologist     .  .   375 

Das    Wesen  des   ChristeMums 

(1904)        .  .  .  375  u 

Der  Entwicklungsgedanke  und 

das  Christentum  {1909)         375  w 
Hat  Jesus  geleU  ?  ( 1910)  374  n 

Die  EntwirMung  des  Christen- 
tums  zur  Universal- Religion 
(1913)       .  .  .  .373 

Beuchat,  Henri. 

Les  Religions  [1910)       .  .   170 

Manuel  d^archeologie  ameri- 
caine  (1912)       .  .  .93 


PAGE 

Bevan,  Anthony  Ashley. 

Mahomet  and  Islam       .  .   453 

Bevan,  Edwyn. 

Stoics  and  Sceptics  {1913)  227  u,  296 
Bezold,  Carl. 

Contributor  to  Die  Religionen 

des  Orients  .  .  .184 

Bhagats.     The    ....   263 
Bhagavad    GUCt    (The),    compared 

with  the  New  Testament     .   253 
Its    alleged    indebtedness    to 

Christianity       .  .  .   254 

Bibliography   for   Missionary  Stu- 
dents {1913)        .  .  334  w 
Biblioteca    del    Pensiero    Religioso 

Moderno  (1911-     )     .  .     57 

Biblioteca     di    Cultura     Moderna 

(1909-     )  .  .  .   258 

Biblioteca     di     Scienze     Moderne 

{Piccola)  {1891-  )  198,  426  li 
Bibliotheca  Buddhica  {1891-  )  .  302 
Bibliotek.         Religionsvetenskapligt 

(1914-     )  .  .     204,404 

Bibliothek.     Anthropos-  (1909-     ).     61 
Bibliothek.  Evangelisch-theologische 

(1915-     )  .  .  .   204 

Bibliothek.  Kultur  geschichtliche 

(1911-     )  .  46,  61,  368 

Bibliothek.  Mythologische  {1901-     ) 

91 71,  100,  110 
Bibliothek.      Religionsivissenschaft- 

liche  (1910-  )  109,  241,  316,  319 
Bibliotheque     d'histoire     religieuse 

(1908-     )  ...   342 

Bibliotheque   de    synthese    philoso- 

phique  (1911)     .  .  .   368 

Bibliotheque  egyptohgique  {1893-    )     94 
Bibliotheque    historique     des     reli- 
gions (1914-     )  .  .178 
Biblische     Zeit-    und     Streitfragen 

(1905-     )  .  .  462  7i 

Birth  Customs     .  .  .  .     53 

See    BuscHAN,    Hutchinson, 

Samter. 
Birth  Omens,   and   their   cultural 


significance 


60 


Bishop,  Arthur  Stanley. 

The      World's     Altar      Stairs 
(1910)        .         .         .         .173 
BissiNG,  Friedrich  Wilhelm  von 
Die  Kultur  des  alien  Agypten 
(1913)        .  .  .'  .     60 

Blinkenberg,  Charles. 

The   Thunderweapon  in   Reli- 
gion and  Folklore  (1911)       .     93 
Bliss,  Frederick  Jones. 

The  Religions  of  Modern  Syria 
and  Palestine  (1912)      205,  272  n 


INDEX 


527 


PAGE 

Bloomfield,  Maurice. 

The  Sikh  Religion  .  .310 

Contributor  to  Studies  in  the 
History  of  Religions    .  267  n 

Boas,  Feanz. 

The  Mind  of  Primitive  Man 
(1911)       .         .       37n,  60,  160 
BoEE,  Tjitze  Jacobs  de. 

The  History  of  Philosophy  in 
Islam  (1903)       .  .  282  ii 

BoESEE,  p.  A.  A. 

Beschreibwig    der    agyptischen 
Sammliing  des  Niederlandi- 
schen  Reichsmuseums  der  Al- 
tertiimer  in  Leiden  (1905-  )  503  n 
Boghaz  Keui.    Explorations  at  85, 115 
BoissiER,  Alfeed. 

The  Babylonian  Mysteries      .  473 
Booh  of  the  Dead.    Egyptian  .  .231 

See  Saceed  Books. 
Books.  Sacred,  ^ee  Saceed  Books. 
Booth,  William,  General. 

An  enlarged  vision  of  Chris- 
tianity     ....  393 
Boston  University,  and  the  pro- 
vision it  makes  for  the  scien- 
tific study  of  religion  494  n 
See  Universities. 
BoTTA,  Paul  Emil. 

Expert  philologist  .  .113 

BouLANGEE,  Nicolas  Antoine. 
Early  supporter  of  the  com- 
parative method         .  .  224 
Boundaries  of  Coinparative  Reli- 
gion still  too  indefinite 

166,  182,  197,  330,  475,  509 
Bousset,  Wilhelm. 

A  representative  leader  of  the 
religion sgeschichtliche  Schule 

331  n,  462 
Judaism  a  syncretism  ?  331  w 

Promoter  of  the   Quellen   der 

Religions-Geschichte  .  406 

Kyrios  Christos  {1913)    .  .  296 

Bouviee,  Feedeeic. 

Magic    and    Religion    differ- 
entiated   .  .  .  .In 
Survey    of    recent    literature 

on  Totemism     .  .  .  22  w 

Survey  of  some  recent  exposi- 
tions in  Comparative  Reli- 
gion ....  487 
Criticism  of  M.  Levy-Bruhl      .     74 
Protest     against     a     carping 
criticism  of  modern  Roman 
Catholic  scholars         .  .  30  w 
Promoter  of  the  Louvain  Sum- 
mer School  of  Ethnology     .  422 


PAGE 

Brahmanism.    Expositions  of 

171,  182,  183,  191 
See  Beuchat,  Beicout,  Deus- 
SEN,  Faequhae,  Geden, 
Hinnebeeg,  Howells, 
Menzies,  Moore,  von 
Orelli,  Tiele,  Turchi. 
Brandt,  Wilhelm. 

Elchasai  (1912)      .  .  .338 

Beanfoed,  Victoe. 

Interpretations   and    Forecasts 
(1914)        .  .  .  .79 

Beeasted,  James  Heney. 

Egyptologist     and    archaeolo- 
gist .  .  .  .329 
A  History  of  Egypt  (1906)       229  n 
Ancient     Records     of     Egypt 

(1906-07)  .  .  229  71 

A     History    of    the    Ancient 

Egyptians  (1908)         .         229  n 
Development  of  Religion  atid 
Thought    in  Ancient  Egypt 
(1912)       .         .    114^,228,235 
Beicout,  Joseph. 

The  comparative  method         327  n 
Oil  en  est  Vhistoire  des  religions? 
(1911-12) 

175,    184  w,     233  n,    327  n 
346  w,  347  7^. 
Beinton,  Daniel  Garrison. 

Ethnological     attitude     criti- 
cized .  .  .  .48 
Anthropology     as     a     Science 
(1892)        .          .          .          .81;i 
British  Association  for  the  Advance- 
ment of  Science 

17,  23  n,  33,  48,  137 
Bros,  A.,  UAhhe. 

Contributor  to  Oh  en  est  Vhis- 
toire des  religions  ?      .  .177 
Brosses,  Charles  de. 

A  precursor  of  modern  com- 
parativists 
Brown,  Francis. 

Contributor  to  The   Unity  of 
Religions  .  .  .  .218 

Brown,  William  Adams. 

Contributor  to  The   Unity  of 
Religions  .  .  .  .218 

Beowne,  Edwaed  Geanville. 

A  Traveller's  Narrative  {1891)  292  n 
The  New  History  of  Mirza  Ali 
Muhammad,  The  Bab  (1893) 

292  n 
The  Earliest  History  of  the  Bahis 
(1910)        .  .  .  292  ?i 

Beuckhaedt,  John  Lewis. 

Distinguished  archaeologist      .     84 


9o 


528 


INDEX 


PAGE 

BaucKNEK,  Martin. 

Der  sterhende  und  auferstehende 
Gottheiland  (1908)       .  .     33 

Bryant,  Sophie. 

The  Genius  of  the  Gael  (1913)    .     60 
Buddha.    See  Gotama. 
Buddhism.     A  lofty  conception  of 

284  f 
The  rise  of  .  .  .     299,  457 

Historical  development  of       .   243 
Different  estimates  of 

171,  174,  182,  183,  184,  189, 
191,  211,221,227,286,376, 
394,  397,  406,  438. 
and  its  Creeds        .  .  .  448 

Its  doctrine  of  incarnation        .   381 
The  Zen  philosophy        .  .  282 

in  China        189,  211,  219,  221,  298 
in  India        .  .  .     258,  298 

in  Japan       .  .  .     247,282 

Eclectics  in  .  .  .  .   247 

Analysis  of  .  .  .  .  469 

Buddhist  apologetics      .  .   369 

Buddhist  sects       .  .  .298 

Illustrated   by  Japanese   pic- 
tures        ....  430 
Must  be  sympathetically  inter- 
preted      .         .  .     378,  397 
V.  Christianity       .  .     285, 416 
A  possible  mediator  between 
Confucianism    and    Christi- 
anity        .          .  .     213,  222 
A  world -religion  ?           .  .   298 
See  De  Groot,  Getty,  Haas, 
Hackmann,     Kern,     Leh- 
MANN,  de  Lorenzo,  Olden- 
berg,  Oltramare,  Pettaz- 
zoNi,    Richard    (T.),    Ste- 
phens, Underwood,  Wie- 
ger,  Winternitz. 
Budge,  Ernest  Alfred  Thomp- 
son Wallis. 
The  Greenfield  Papyrus  in  the 

British  Museum  (1912) 
The  Book  of  the  Dead  (1913)    . 
Coptic  Apocrypha  in  the  Dialect 

of  Upper  Egijpt  (1913)  114  n 

A  Short  History  of  the  Egyptian 
People  {\9U)     . 
Buhler,  Georg. 

Projector  and  founder  of  the 

Grundriss  der  indo-arischen 

Philologie     und    Altertums- 

kunde        ....  455 

Bulletin    d'histoire    comparee     des 

religions  {1910-     )      .    74  w,  487 
Bulletin  de  Vlnstitut  de  Sociologie 

Solvay       ....  464 


134 
134 


296 


PAGE 

Bulletin     of    the     Yale-Columbia 

Graduate  Courses        .  .  499 

Buonaiuti,  Ernesto. 

II     Cristianesimo     tnedioevale 
(1914)        .  .  .  .296 

Burne,  Charlotte  Sophia. 

The  Handbook  of  Folklore{19l4:)  60 
Buy,  Jean  du. 

An  expositor  of  Comparative 
Religion    ....  469 
BuscHAN,  Georg  H. 

Die  Sitten  der  Volker  (1914)  .  60 
Bushido  .....  282 
Byzantine  civilization  .  .  426 


Caetani,  Leone. 

Prehistoric  migrations  of  the 

Arabs  ....  303 
Annali  delV Islam  (1905-  )  303  n 
Studi      di      storia      orientale 

(1911-     )       .  .  .302 

Cronografia  islamica  (1913-    )  304 
Caldegott,  Alfred. 

The  influence  of  Missions    -'  .  421 
Contributor  to  A  Bibliography 
for  Missionary  Students        334  n 
Calderon,  George. 

Greek    Religion   and    Modern 
Slavonic  Folklore        .  .419 

Calvin,  John. 

His  great  religous  protest        .  264 
Calvinism.  ....   149 

Cambridge  History  of  English  Lite- 
rature {1901-     )    .  .  .452 
Cambridge       Medieval       History 

(1911-     )      .  .  .  .452 

Cambridge  Modern  History  (1902- 

12) 452 

Cambyses. 

Victorious  advance  in  Egypt  .  458 
Spares      a      Jewish      Temple 
there  .  .  .  .129 

Cameroons.    Explorations  in  the    .     44 
Campbell,  John. 

The  Hittites  {1891)  .  85  ri 

Canada's  interdenominational 

Schools   of  Theology.     See 
Schools. 
Capart,  Jean. 

Contributor  to  Oh  en  est  Vhis- 
toire  des  religions?       .  .177 

Capen,  Edward  Warren. 

Sociological  Progress  in  Mission 
Lands  (1914)      .  .  .     79 

Carchemish,    the    ancient    Hittite 

capital      ...         84,  94 


INDEX 


529 


PAGE 

Carpenter,  Joseph  Estlin. 

Wilde  Lecturer  at  Oxford  .  366 
The  origin  of  religion     ,  .    140 

The  psychology  of  religion  6,  140 
The  mythological  background 

of  religion  .  .  98  n 

Toteniism  not  a  universal  form 

of  primitive  religion   .  22  n 

Defender  of  the  comparative 

method     .  .  .  332  n 

Buddhist  and  Christian  paral- 
lels .  .  .  .    97  M,  310 
Article  on  '  Religion  '  in  the 

Encydopcedia  Britannica     .    6  n 
Comparative  Religion  (1913) 

8  n,  22  n,  36  n 
Carra  de  Vaux,  Alexandre,  Le 
Baron.  Contributor  to  Oii  en 
est  Vhistoire  des  religions?   .    177 
Case,  Shirley  Jackson. 

The  Evolution  of  Early  Chris- 

Uamty^m^^--. .     223,  296 

Catholicism.    Roman  .  .  .   218 

See  Roman  Catholic  Scholars. 
Greek  Orthodox    .  .  .218 

Causse,  Antonin. 

Les    prophetes   d' Israel  et    les 
religions  de  V Orient  (1913)   .  224 
*  Celtic  '  V.  '  Gaelic  '      .  .  .269 

conception  of  the  Future  Life  419 
heathenism  ....  453 
religion.     See  Classification 

of  Religions. 
See     Henderson,     Jullian, 
MacCulloch,  Rhys. 
Centres  for  Studies  subsidiary  to 

Comparative  Religion  .  493 

Chadwick,  Hector  Munro. 

Studies  in  Anthropology  .  35 
The  Heroic  Age  {1912)    .  .     38 

Chaldaism  .  .  .     171,227 

Chantepie  de  la  Saussaye, 
Pierre  Daniel. 
Lehrhuch  der  Beligionsge- 
schichte  (1887-     ) 

169,  178,  182,  188,  189,  225 
The   Religion   of  the   Teutons 


(1902) 


195  n 


Charvoz,  Maurice. 

Les     GraTides     Religions     de 
V0rient{l9U)    .  .  .  224 

Chatterton-Hill,  George. 

The     Sociological     'Value     of 
Christianity  {1912)      .  65  n 

Cheyne,  Thomas  Kelly. 

A  representative   of  the  reli- 

gionsgsschichtliche  Schule     331  n 
A  keen  student  of  Papyrology    125 


Cheyne,  Thomas  Kelly  {conf.) —  page 
The    Tivo   Religions   of  Israel 

(1911)     .  .  .  .125 

The  Reconciliation  of  Races  and 
Religions  (1914)    290  7i,  296,  317 
Chicago     University's     '  Barrows 
Lectureship'    on   Compara- 
tive Religion    .  .      493,  501 
See  Lectures.     Universities. 
Chinese  Society.    The  (London)      .  430 
Chisholm,  Hugh. 

Editor   of    The   Encyclopaedia 
Britannica  .  .  .   433 

Christ.    See  Jesus. 
Christian  Folklore        .  .  .49 

Christianity.     Theories  concerning  396 

1.  Its  Origins. 

In  Hebrew  soil      .  .  .   299 

Under  Christian  influences 

281,  386,  390 
A  constant  growth  349,  396,  501 
Affiliations  with  Greek  thought 

190,  281 
Affiliations  with  other  religions  305 
Other     religions    an     alleged 
preparation  for  it        .  .   294 

2.  Its  Conflicts. 

With  early  Roman  religion  239,  331 
With  Hinduism     .  .  .   253 

With  Japanese  faiths  .  245,  247 
With  Oriental  religions       209,  231 

3.  Contrasted  ivith  : — 

Bahaism  ....  290 
Buddhism  ....  285 
Hinduism     .  .       253,  325, 416 

Judaism  ....  444 
Mohammedanism  .  .   272 

Theosophy   .  .  .  409  n 

Zoroastrianism      .  .  .   278 

Other  religions  generally 

213,  313,  315  n,  386-7,  391  f, 

396,  416. 

4.  Distinctive  Features. 
Different  estimates  of 

171,  174,  175,  183,  188,  191, 
195,  202, 369, 376-7, 408,  469 
Alleged  to  be  the  final  revelation  396 
Its  genius  for  expansion  375,  426 
Secret  of  its  steady  advance  .  78 
Its  missionary  motive    .  .   393 

Its  doctrine  of  incarnation  ,  380 
Is  it  merely  a  syncretism  ? 

331,  331  n,  390-1 
Its    denominational    subdivi- 
sions ....   218 
Latin  v.  Teutonic  Christianity     36 

5.  Its  Handicap. 

The  persistency  of  its  critics 

18,  169,  331,  337 


Mm 


530 


INDEX 


Christianity  {cont.) —  page 

Its  indebtedness  to  other  reli- 
gions 

78,    120,  209-10,   315,  399, 
517. 
This  fact  must  not  be  exag- 
gerated    ....   399 
Its  prerogatives  often  unduly 
extolled 

169,  175  f,  184  f,  186  f,  203, 
369  f,  331. 
Its  alleged  superiority  to  all 
other  faiths 

78,  177,  192,  205,  253,  333, 
356,   370,  371,   371  n,  372, 
375,  376,  377,  381,  382,  383, 
385,  387,  392,  395,  512  n. 
6.  Its  Future. 

Assured    by    its    present    re- 
sources and  spirit        .  .     78 
A  world -dynamic            .  .72 
Germs  of  a  universal  religion 

200  f,  373  f 
Its  universal  brotherhood  .  71 
Its     manifest     fulfilment     of 

other  religions  .  .     395,  396 

/SVe  Nox-Chkistiax  Religions. 
JNIust  now  be  given  a  place  in 
every  Manual  of  the  History 
of  Religions 

169,  175,  182,  199,  331 
See  Beth,  Bishop,  Bousset, 
C'aetaxi,  Chatterton- 

Hill,Hinneberg,Labanca, 
Lindsay  (T.  M.),  Menzies, 
MiNoccHi,    Moore,    Moul- 

TOX,  SODERBLOM,  VeRNES. 

Churches.    The  Eastern         .  .   206 

The  Greek    .  .  .  .206 

The  Syrian    .  .  .  .206 

Cicero,  Marcus  Tullius. 

De  NaturaDeorum  {4:4:  B.C.)    .   240 
Classifications  of  religions      .     318,  350 
Turanian      .      '    .  .      174,  191 

Hamitic        .  .       191,  228,  293 

Semitic  174,  191,  233,  236,  306,  458 
Indo-Germanic      [Indo-Euro- 
pean, Aryan,  Japhetic]   174,  191 
Celtic 

171,  191,202,269,453,496 
Slavonic  .       171,  191,  202 

Teutonic 

171,    184,  191,  195  n,  202, 
404,  453. 
African         .  .  ,  .191 

American      .  .  .  .192 

Oceanic         .  .  .  .192 

See    Bishop,    Labanca,    von 
Orelli,  Ward. 


page 
Clemen,  Carl. 

Die  religionsgescJiichtliche  Me- 
thode  in  Theologie  (1904) 

332  n,  341 
Beligionsgeschichtliche     Erkld- 
rung  des  Neuen  Testaments 
(1909)       .  .  .         34:ln 

Der    Einfluss    der    Mysterien- 
religionen  (1913) 

316  n,  341  n,  419  n 
Clermont-Ganneau,  Charles. 

Explorations  in  Egypt  .  .128 

Clifford,  John. 

The     growing     literature     of 

Comparative  Religion  .   515 

Comparative  Religion  and  Mis- 
sions to  Non-Christian  Peo- 
ples (1912)  .  .  399,  516  n 
Clodd,  Edward. 

The   Childhood   of   the    World 
(1872)       .  .  .  .108 

CoE,  George  Albert. 

The  Spiritual  Life  (1900)        140  n 
CoiT,  Stanton. 

The  Soul  of  America  (1914)       .     79 
College  de  France         .  .  .309 

College    Libre    des    Sciences    So- 

ciales    .         .  .  ,  .77 

Colleges  of  Missions : 

Hartford       .  .  .  .497 

Indianapolis  .  .  494  n 

See  EcoLE. 
Comparative    Method    (The),    an 
invaluable  instrument  of  re- 
search      .  .  .     347,  373 
To-day  very  widely  employed 

163,  325,  329,  356 
As  used  by  archaeologists       83,  86 
Its  varied  designations  22,  345,  352 
Its  application  to  religion  de- 
fended by  : 

Cook  .  .  .  .144 

Garstang  .  .  .  .86 

van  Gennep       .  19,  22.  345 

Goblet  d'Alviella         .  .   348 

Hastings  .  .  .373 

Johnston  ,  .  ,   381 

Labanca   ....   349 
Levy-Bruhl        .  .  .73 

Martindalc  .  .  .383 

Pinard       ....   356 
Precursors  in  this  use  of  it     22,  325 
Its  effective  employment  de- 
mands training  and  skill 

9,  165,  167,  332,  333,  334, 
335,  342  f,  348,  351,  353, 
356  f,  357  f,  359,  451,  504, 
519  f. 


INDEX 


531 


Comparative  ^Method  {cont.) —        page 
Not  a  reliable  test  of  actual 

'  value '     .  .  .  .   332 

Its  limitations  and  abuses 

164f,  332,  3  i7,  356,  451,504 
See  Carpenter,  Foucart  (G.), 
Garvie,  Gedex. 
Comparative     Religion.       General 

survey  of  .  .  509  f 

Advantageously     studied     in 
Japan        ....   245 

1.  Its  Advent. 

Tentative  beginnings      .  .  390 

Adventures    in    Comparative 

Religion    ....  325 
Experimental  advances 

141,  333,  396,  513,  515,  522 
Its  boundaries,  even  yet,  are 
imperfectly  defined 

xvi,  xxvi,   xxvii,   xxix,   33, 
328,  330,  509,  512,  514,  515. 
Its  preliminary  phases 

xxiv,  14,  16,  322,  328,  330, 
514,  518,  519,  521,  522. 

2.  Its  Evolution. 

Successive  stages  xxvii,  xxviii,  515 
Various  names  given  to  this 

science      .  .         390  n,  501  n 

Various  meanings  attached  to 
'  Comparative  Religion  ' 

xxvii,  11,  330,  376,  386,  394, 

398,  509,  513,  515. 
Subsidiary  studies 

xix,  xxiii,    xxvi,    xxviii,    1, 

163,   320  f,   325,    504,   510, 

513,  521. 
V.  Anthropology    .  .  .  510 

V.  Apologetics 

333,  369  f,   372,   376,   378, 
388,  512  f,  513,  517. 

V.  Archaeology       .  .  .113 

V.  Comparative  Theology         .   511 
V.  Ethnology  .  .  •  510 

V.  History  of  Religions 

37,  164  f,  166,  167,  181,  197, 
252,  253,   325-6,   330,  333, 

334,  342,  349-50,  355,  365, 
370,  509  f,  511,  513,  515,516. 

V.  Philology  .  .113,  510 

V.  Science  of  Religion     .  .  510 

3.  Its  Content. 

Tentative  definitions      .   335,  509  f 

Its  legitimate  scope        .  514  f 

A  science 

xxiii,  xxix,  322,  376,  515, 521 

A  separate  and  self-governing 
discipline 

xviii,  xxiii,  xxvi,  xxix,  328, 
373,  504,  509,  515,  518,  521. 

M 


Comparative  Religion  (cont.) —      page 
Based  upon  historical  research 

81,  1()4,  325 
Supplements  the  work  of  the 
^  historian  .  .  .  333,  340  f 

Yet    not    to    be    confounded 
with   the   History   of   Rtili- 
gions.     See  above,  v.  His- 
tory OF  Religions. 
'  A  winnowing  fan  '        .  .   287 

A    process    of   discovery   and 

interpretation    ...        8 
Absolutely  impartial 

169,  176,    177,    195  w,   212, 
253,   331  f,   371,    378,    384, 
388,  416,  512  f,  516,  517,  519 
Restricts   itself   rigorously   to 

religious  problems       .       7-8,  17 
Studies    chiefly  the    religions 

of  advanced  civilizations      8,  510 
Its  twofold  aim    232,  334,  343,  517 

4.  What  it  is  not. 
It  is  not  an  intruder  among 

the  sciences        .  .  .   327 

It     is     not     concerned     with 

origins       .  .  .  .7 

It  is  non-propagandic 

xxix,    254,    370,    376,    387, 
504,  512  f. 
It  is  not  '  essentially  rational- 
istic '         .     384  71,  388,  397,  399 
It  is  not  hostile  to  religion 

369,  372,    384  ?^,   399,   512, 
513,  516. 
It  is  not  hostile  to  the  Christian 

religion     .         399,  516,  517,  518 
It  is  not  content  with  effecting 
the    mere   juxtaposition    of 
religious  beliefs  435-6,  518  f 

It  is  not  a  test  of  the  '  truth ' 

of  a  religion       .  .  .513 

It  is  not  a  test  of  the  absolute 
'  value  '  of  a  religion 

254,  332,  388,  513 
It  attempts  no  forecast  of  the 
'  ultimate  '  religion 

15,  222,  384,  388,  396,  518, 
520. 
It  is  not  tolerant  of  mere  con- 
jectures and  guesses 

279,  353,  390,  518,  521 

5.  Its  Limitations. 
Lack  of  popular  handbooks      .     52 
Lack  of  any  adequate   text- 
book ....    182 

Still  dependent  upon  the  tardy 
advance  of  kindred  sciences   xix 

See  Studies  Subsidiary  to 
Comparative  Religion. 

m2 


532 


INDEX 


Comparative  Religion  {corit.) —       page 
Immature  use  of  the  compara- 
tive method 

9,   167,  333,  335,  50^  520, 
521,  522. 
Lack  of  restricted  and  more 
penetrative  comparisons 

9  n,  59,  106,  225,  509 
Lack  of  competent  leadership 

497,  522 
Lack  of  a  technical  Journal 

468,  516 
6.  Its  Achievements. 

How    Comparative     Religion 

lends  help  .  .  .   390 

A  new  conception  of  religion 

393,  518 
The   deepening   of   sympathy 

with  Missions     .  .         392-3 

Emphasizes    what    is    best   in 

each  religion      .  8,  245,  369,  513 
Reveals    points    of    agreement 

amongst  religions        .  .   513 

Singles  out  faiths  which  most 
fully  realize  their  individual 
purposes  .  .  .  .373 

Inculcates  a  tolerant  spirit       .   496 
Demonstrates  that  all  religions 
yield  to  the  pressure  of  ex- 
ternal influences  .  .   334 
The  comparative  method    in 
religion'   a   practically   new 
instrument  to-day       .  xxvi 
Comparative  Religion  Proper, 
a   transformed   department 
of  research,  is  now  '  a  highly 
specialized  branch  of  human 
knowledge ' 

xxiv,  182,  202,  379,  504,  507  f 
Its  division  into  numerous  sub- 
ordinate branches 

321,  390,  515,  518,  521 
Its  real  function 

371,  512  f,  514,519 
Its  capacity  for  achieving  the 
highest  ends       .  .     373,  438 

7.  Its  Future. 

Gradually  coming  into  its  own  336 
A  truly  inviting  field      .  .  522 

Now  brought  within  narrower 
boundaries 

9  n,  41,  58,  59,  328,  509,  514, 
515,  522. 
Sound  scholarship  has  become 
allied   with   moral  earnest- 
ness ....  497 
Workers  were  never  so  fully 

organized  16,  41,  328,  504 

Ampler  financial  provision      .   500 


Comparative  Religion  {cont.) —      page 
Subject  is  now  taught  in  Uni- 
versities and  Seminaries 

496,  497,  498,  500 
It    is    assigned    to    different 
University  Faculties 

350,  351,  494  n 
Each  religion  is  being  studied 

also  in  its  own  home  .  .  493 

A  really  expert  use  of  the  com- 
parative method  has  begun 

xxvi,  XXX,  9.  167,  333,  335, 
504,  515,  518,  520,  521,  522. 
The  Churches  are  lending  open 

approval  .  .       373,  384,  438 

One  of  the  most  vital  and 
interpretative  agencies  of 
modern  scholarship 

xxiv,  xxvi,  xxvii,  3.35 
Constructive   work  will  come 

later  ....   371 

Already  a  separate  and  dis- 
tinctive discipline 

xviii,  9,  37,  166,  320,  328, 
333,  504,  509,  510. 
A  science  of  the  twentieth  cen- 
tury ....   515 
See  BouLANGER,  Carpenter, 
Clemen,    Dods,    Dtjssaud, 
Falke,  Farnell,  Labanca, 
Pettazzoni,  Richard  (T.), 
Schmidt  (W.),   Thornton, 
Warren,  Webb. 
See   Periodicals.      Qutggin. 
Universities. 
Comparisons.   Ineffective    335,  514,  520 
CoMTE,  Auguste. 

The  founder  of  Sociology        .     62 
Cours   de  philosopJiie  positive 

(1830-42)  .       62ti,  73,  322 

Systeme  de  politique  positive 
(1851-54)  .  .  .62w 

CoNDAMiN,  Albert. 

Contributor  to  Christus  .    185 

Confucianism.    General  survey  of 

171,  182,  183,  185,  188,  191, 
203,    211  f,    215,    219,    221, 
244,  247,  403,  404,  406,  438, 
469. 
Its  revival  in  the  East  .  .247 

in  Japan       ....   295 
See      De      Groot,      Geden, 
Giles,    Harada,    Martin, 
Soothill,  Stube,  Under- 
wood, Walshe. 
See  Encyclop-edias. 
Congresses.    General  value  of         .412 
Furnish    invaluable    material 
for  comparativists         .     14,  493 


INDEX 


533 


Congresses  [cont.) —  page 

Often    inaugurate    important 
literary  undertakings 

413,  479,  489 
for  anthropological  studies  .  417 
for  archaeological  studies  417,  425 
for  ethnological  studies 

12,  420,  422,  424,  489 
for  free  Christianity  and  reli- 
gious progress    327  n,  331  n,  415 
for  historical  studies 

85  w,  123,413,421 
for  the   History   of   Religions 

23,  327.  340,  3od  n,  362  7i, 
418,  494. 
for  scientific  studies       .  .  426 

for  sociological  studies    .  .417 

for  oriental  studies  .     413,  414 

Conjectures  and  guesses  inadmis- 
sible in  genuinely  scien- 
tific research 

279,  295,  353,  396,  518 
Consciousness.  The  religious  150,  154 
Conservatism    in    Theology.      See 

Theology. 
Constructive   advance   in    Christi- 
anity        .  .  .     371,  380 
in  Comparative  Religion    371,  435 

COXYBEARE,  FREDERICK  CORN- 
WALLIS. 

The  Story  of  Ahilcar  {1898)      .   116 
Cook,  Arthur  Bernard. 

Zeus  (1914-     )      .  .  .109 

Cook,  Stanley  Arthur. 

Defender  of  the  comparative 

method  144,  332  n,  333,  419 

Religion  in  Ancient  Palestine 

(1908)        .  .  .  144  ?i 

The  Evolution  and  Survival  of 
Primitive  Thought  (1913) 

28,  321  n 
The   Foundations   of  Religion 

(1914)        .  .  .    26  r?,,  143 

The  Study  of  Religions  (1915) 

144,  317 
CoomaraswamY;  Ananda  K. 

A  voluminous  writer      .  .110 

3Iyths  of  the  Hindus  and  Bud- 
dhists {191S)       .  .  .110 
CoRNFORD,  Francis  Macdonald. 
From    Religion   to   Philosophy 

(1912)  .  .      63;^,  64  71,  79 
Cornill,  Carl  Heinrich. 

The  Culture  of  Ancient  Israel 
(1914)        .  .  .  .296 

CoRYN,  Sidney  G.  P. 

The   Faith   of  Ancient   Egypt 

(1913)  .  .  .  ,   296 
Cosmogonv.    Social      .          .  .45 


PAGE 

Courbet,  Pierre. 

La    Superiorite    du    Christia- 
nisme  (1902)       .  .  371  n 

Cowley,  Arthur  Ernest. 

Aramaic  Papyri  discovered  at 
Assuan  {190Q)    .        125  n,  121  n 
Cranmer-Byng,   Lancelot. 

Joint-editor  of  The  Wisdo7n  of 
the  East  series    .  .  .   446 

Creeds.    A  history  of    .  .  .   447 

Soon  inevitably  outgrown       ,   373 

Ideal 448 

See  Curtis,  Schaff. 
Crete,  and  its  hieroglyphs     .  .120 

Contact     with     neighbouring 

civilizations        .  .  .   236 

Hymn  of  the  Kouretes     .  .   250 

See  Evans,  Toutain. 

Criticism.    Biblical       .  .         90,  94 

Conjectural  279,  353,  396,  518 

Cultural  Areas 

47,  49,  330,  360,  368,  436 
See  Kulturkreise. 
Cultures.       Lower-        .  8,  365,  470 

Direct  transmission  of    .  330  n 

The  fusion  of         .  .         47, 49 

Criticism    of    this    theory    of 

fusion        .  .  .  47  n- 

See     Graebner,      Jastrow, 
Rivers. 
Cults.    Amazon  .  .  .  .33 

Ancestor       .  .  .       45,  377 

Animal 

7,26,34,57,92,94,229,317 
Astral  .  .  .  .208 

Axe     .....   121 
Egyptian  : 

Animal  Worship         .  .     34 

Isis 209 

Osiris        .  .       229,230,232 

Greek  : 

Apollo       .  .  .  121  n 

Cybele       .  .  .  .209 

Juno         ....   295 
Jupiter     ....   295 
Minerva    ....   295 
Mystery  Cults.      See  Mys- 
teries. 
See  Farnell,  Wissowa. 
Hero   .  .  .       36,  40,  317  7i 

Indian  : 

254 


Nature 

•           ^^'^    XL 

.    179 

In  China  . 

.   212 

In  Egypt 

.  230 

Oriental 

.   310 

Plant  . 

.    196 

of  tlie  Dead 

7 

534 


INDEX 


PAGE 

.   317 
45,  221 


Cults  {cont.) — 
Serpent 
Shamanism 
Shinto.    See  Shinto. 

CUMONT,  FeANZ. 

Contributor  to  Die  Beligiomri 

des   Orients         .  .  .184 

Les  Mysteres  de  Mithra  (1900) 

208  n 
Les  Religions  orientales  dans  le 
Paganisme  romain  (1907) 

207,  453  w 
Astrology  and  Religion  (1912) 

207  n,  224 
Cuneiform    Texts.      See    Ixsceip- 

TioNS.     Texts. 
CuRTiN,  Jeremiah. 

Myths   of   Primitive   America 

(1898)        ...  98  ?i 

Myths  of  the  Modocs  (1912)        98  w 
Curtis,  William  Alexander. 
A  History  of  Creeds  and  Con- 
fessions of  Fa i^ A  ( 1 9 1 1 ) 
CuRTiss,  Samuel  Ives. 

Notes  of  Travel  in  Palestine 
and  Syria 
Customs  and  Ceremonials 
Cybele  Worship.    See  Cults. 
Cyprus,    and    its    connexion    with 

Cretan  civilization 
Cyrus,  '  the  Great '. 

Founder  of  the  Persian  Em- 
pire .....   458 
CzAPLiCKA,  Mary  Antoinette. 

Aboriginal  Siberia  (1914)         .     79 


Dadachanji.    Faredun  K. 

Light   of  the   A  vesta   and   the 
Gathas  (1913)     .  .  .297 

Dahlke,  Paul. 

Buddhismus  als  Religion  und 
Moral  {19U)      .  .  .297- 

Dahlmann,  Joseph. 

Contributor  to  Christus  .    185 

Daiches,  Samuel. 

Babylonian  Oil  Magic  in  the 
Talmud,  etc.  (1913)     .  .317 

d'Al^s,  Adh^mar. 

Dictionnaire  apologetiquc  de  la 
f oi  catholique  {\88())    .  371  /i 

Danson,  Edouard. 

Mythes  et  legendes  {19U)         .     33 
Darius  I. 

The  Behistun  inscription         .    128 
Davids,  Thomas  William  Rhys. 
Religion   a   consolidating  and 
separating  influence    .  .421 


447 


206 
51  f 


121 


PAGE 

Davis,  Frederick  Hadland. 

Myths  and  Legends  of  Japan 
(1912)       .  .  .  .109 

Dawson,  George  Ellsworth. 
Contributor  to  Recent  Chris- 
tian Progress      .  .  .138 
Dead.    Cult  of  the.    See  Cults. 

Prayers  for  the      .  .  .30 

Death.  Primitive  conceptions  of  .  14 
Babylonian  conceptions  of  .  257 
Hebrew  conception  of    .  .   258 

an  alleged  evil       .  .  .   257 

Ceremonials  associated  with     .      53 
Life  after      ....   257 
See    BuscHAN,    Hutchinson, 
Jastrow,  Samter. 
de  Brosses.    See  Brosses. 
Dechelette,  Joseph. 

Manuel  d'archeologie  {190S-     )    93 
Decipherment  of  Texts.  See  Texts. 
De  Dea  Syria       .  .  .    87,  295  n 

Degeneration.     Religious 

6,  222,  337,  360,  397 
De  Groot,  Jan  Jacob  Maria. 

His  German  professorship  211,  402 
Contributor  to  Die  Religionen 

des  Orients  .  .  .184 

The  Religious  System  of  China 

(1892-1910)        .  .  211  n 

Sectarianism  and  Religious  Per- 
secution in  China  (1903-04) 

213  n 
The    Religion   of    the    Chinese 

(1910)        .  .  .  211  )t 

Religionin  China  (1912)  211,  286  n 
Deism         .  .  .  .  .   312 

Deissmann,  Gustav  Adolf. 

Expert  philologist  .  .   329 

Expert  in  Greek  pa pyrology  119, 124 
Bibelstudie n  [189 of  ."  1 1 8  ;^ 
Neue  Bibelstudien  (1897)  118  u 
Licht  vom  Osten  (1908)  .  .118 

Die  Urgeschichte  des  Christen- 

tums  (1910)         .  .  118  n 

Paulus  {1911)        .  120  ?^  368 

Der  Lehrstnlil  fur  Rcligionsge- 

schichte  {19U)    .  .  49-i  n 

Deities.     Female  .  .      So,  295 

See  Gods. 
Delitzsch,  Friedrich. 

Discoveries  at  Boghaz  Keui    115  n 
Della  Seta,  Alessandro. 

Religione  e  arte  fig urata  (1912) 

297,  317 
Denney,  James. 

Advanced  religions  quite 
transmute  earlier  and  irra- 
tional superstitions     .  .        8 


INDEX 


535 


PAGE 

De  Kossi,  Giovanni  Battista. 

Expert  in  Roman  archaeology    122 
Dervishes  .  .  .  .271 

Deubner,  Ludwig. 

Joint-editor     of     Beligionsge- 
schichtliche  Versucheund  Vor- 
arheiten     ....  316 
Deussen,  Paul. 

Allgenieine  Geschichte  der  Philo- 

sophie  {1894-     )  .  305  ?i 

Die  Philosophie  der  Bibel 
(1913)        .  .  .  .304 

Dhalla,  Maneckji  Nusservanji. 

Zoroastrian  Theology  (1914)     .297 
Dhorme,  Paul. 

Contributor  to  Oh  en  est  Vhis- 

toire  des  religions  ?      .  .177 

Clioix  de  textes  religieux  assyro- 

hahyloniens  [1901)       .  233% 

La  Religion  assyro-hahylonienne 

(1910)        ....  233 
Les  Paijs  hibliques  et  VAssyrie 
(1912)        .  .  .  233  71 

Dhydna      .....   283 
Diabolical  possession.     The  theory 

of 159 

See  Warneck. 
Dictionary.    The  Century        .  433  n 

of  Greek  and  Roman  Mythology 

413,  419 
of  Hindu  31  ythology  and  Religion  109 
of  Islam        .  .  .  439  n 

of  the  Bible  ...  435  n 

Mediaeval  Latin     .  .  .413 

New  English  .  433  n,  445 

See  Encyclopaedias. 
Dieserud,  Juul. 

Religion  a  branch  of  Ethnic 

Sociology  .  .  63  71 

Ethnology  an  historical  science     48 
The  Scope  and  Content  of  the 
Science  of  Anthropology  {190S) 

10,  48  7i 

DiETERICH,    AlBRECHT. 

Mythology    .  .  .  .     97 

Comparative  Religion    .  .315 

A  founder  and  editor  of  Reli- 
gionsgeschichtUche  Versuche 
und  Vorarheiten  .  .   316 

Differences  between  religions,  the 

special  quest  of  the  apologist  512 

often  remain  inexplicable  359  f,  519 

must  be  studied 

145,  359,  399,  409  n,  519 

in  large  measure  composed 
through  Comparative  Reli- 
gion .  .  .     165,  519 

See  Garvie,  Pinard,  Reinach. 


page 
Dilettantism  and  its  consequences 

:{2 1,520 
Dissimilarities     among     religions. 

See  Differences. 
Divination.    Babylonian       .  .   419 

Chinese         .  .  .  .419 

Etruscan       .  .  .  .419 

General  aspects  of       197,  250,  .503 
See  Daiches,  Jastrow. 
Divine  interpositions.    Alleged       .   338 
DoDS,  Marcus. 

Mohammed,       Buddha,       and 
Christ  {1881)      .  .  ,52  7i 

DowsoN,  John. 

A  Classical  Dictionary  of  Hindu 
Mythology     and     Religion 
(1879)        .  .  .  .109 

Dozy,  Reinhart. 

Histoire  des  Musulmans  d'Es- 
pagne  (1861)      .  .  .   297 

Drews,  Arthur. 

Die  Christus7ny the  {1909)         .    109 
Criticized  by  Professor  Beth   374  n 
Dreyfus,  Hippolyte. 

Essai  sur  le  Bab  (1908)  .  292  n 

Druidism    .  .  .  .20,  269 

Druses.     The       .  .  .  .206 

Dualism.      Zoroastrian.      See   Zo- 

roastrianism. 
Dulaure,  Jacques  Antoine. 

A  precursor  of  modern  com- 
parativists  .  .  .22 

Dupuis,  Charles  Francois. 

Another  precursor  of  modern 
comparativists  .  .  .22 

Durkheim,  Emile. 

Ardent  defender  of  the  socio- 
logical method    (io,  329,  345,  351 
His "- School'         .  .  .   308 

Its  powerful  influence    .      170,  248 
Exaggerates   the   function    of 

the  social  factor  .  .     69 

Criticism  of  Professor  Frazcr   .     67 
Definition  of  Religion     .  .171 

Totemism   the  primitive  reli- 
gion of  mankind  .  66  f 
Editor  of  UAnnec  sociologique 

64  n,  66,  09,  72,  449 
Les  Regies  de  la  methode  socio- 
logique {1895)     .  .  64  71 
Sur  le  Totemisme  (1902)            67  n 
Les  Formes  elementaires  de  la 
vie  religieuse  (1912)     .      65  /^  66 
DussAUD,  Ren6. 

Criticism   of  Professor   Durk- 
heim .  .  •  .69 
Les  Civilisations  prehclUniques 
(1910)        .          .          .          .     S-l 


536 


INDEX 


DussAUD,  Rene  {cont.)  page 

Introduction     a   Vhistoire    des 
religions  (1914)    69  n,  178,  330  n 

Dizionario  bio-hibliografico  italiano    413 
See  Dictionaries. 


Earth-goddess  (The).    See  Female 

DEITIES. 

Ecole    Biblique    de    Saint -Etienne 

de  Jerusalem     .  .     233,  234 

Ecole  Coloniale  de  Paris        .  494  n 

Ecole  des  Hautes-Etudes 

108,  308,  361,  495 
Edkins,  Joseph. 

Religion  in  China  (1878)  218  w 

EeRDE,  J.  C.  VAN. 

Kolo7iialeVolIcenkunde{l914:-  )    60 
Egypt  and  Crete  .  .  .119 

and  its  ancient  civilization  37,  114 
Egypt  Exploration  Fund      .  .   482 

Egyptian    animal    worship.      See 
Cults. 
religious  beliefs  to-day  .  .     28 

belief  in  a  Future  Life  .  .471 

ethics  .  .  .  .471 

Totemism     .  .  .  .20 

Research  Students'  Association  471 
See  Religion  :  Egyptian. 
Egyptology.    General  survey  of      .   422 
See  VON  BissiNG,  Breasted, 
Budge,  Hopfner,  Jequier, 
Maspero     (G.),     Naville, 
Petrie,      Sayce,      Virey, 
Wiedemann. 
Ehrenreich,  Paul. 

Researches  in  Mythology      97,  329 
Moon  myths  .  .  .    100 

Mytlien  und  Legenden  (1905)  101  n 
Die  allgemeine  Myllwlogie  und 
Hire    ethnologischen    Grund- 
Za^ew  (1910)       .  .  .100 

EiSLER,  Robert. 

Weltenmantel    und    Himniels- 
zelt  {1912)  .         .  .317 

Elchasai. 

His  life  and  teaching     .  .   338 

Elephantine  papyri 

116,  123,  124,  127,  458 

See  Anneler,  Cowley,  von 

Gall,   Hoonacker,  Hunt, 

Meyer(E.),Mitteis,Ruben- 

soHN,  Sachau,  Sayce,  Stum- 

MER,      UnGNAD,      WeSSELY, 

Wilcken. 
Emphasis.    The  importance  in  the 

study  of  religion  of  a  right  .   325 
Encyclicals.    Papal      .  .  .   361 


PAGE 

Encyclopaedias.    General  survey  of  432 
Help    they    furnish    to    com- 

parativists  .  .  .  432 

Yet  some  of  them  make  no 
mention  of  Comparative 
Religion !  .  .     433,  505 

A  serious  oversight         .     443,  481 
Encyclopcedia  Britannica 

6n,21n,  129n,  264  7i,  433, 
452. 
Catholic  Encyclopedia 

371  ?i,  384,  437 
Jewish  Encyclopedia  .  439,  442 
Encyclopaedia    of    Indo-Aryan 

Research   .  .  .  .456 

Encyclopaedia  of  I  slain  413,  438,  443 
Encyclopcedia  of  Religion  and 

Ethics  36  n,  292  n,  329,  434 

New  International  Encyclopae- 
dia ....  433  n 
Neio    Schaff-Herzog    Encyclo- 
pedia        .          .          .  433  n,  440 
Pauly's  Real- Encyclopd die  der 
classischen  Altertumswissen- 
schaft        .          .          .    97  w,  444 
Realencyklopddie  fur  protestan- 
tische  Theologie  und  Kirche 

366  n,  436,  440 
Die  Religion  in  Geschichte  und 
Gegenwart  .  .  .   441 

Epictetus. 

A  notable  moral  teacher  134,  215  w 
Epicureans.     The         .  .     214,  298 

Epigraphy.     The  science  of  .112 

Erman,  Adolf. 

Contributor  to  Die  Religionen 

des  Orients         .  .  .184 

Essenes.     The     .  .  .  340  n 

Ethics.     Egyptian        .  .  .471 

Jewish  ....   444 

Ethical  conceptions  non-existent  in 

Babylonian  religion    .  .   258 

elements  in  different  religious 
systems  198,  408 

Ethnography. 

Called  'Descriptive  Ethnology '     12 
V.  Anthropology    .  .  .11 

V.  Ethnology  .  11,12,424 

Importance   for   Comparative 

Religion    .  .  .     421,  428 

See  Baines,  van  Gennep,  De 

Groot. 
See    Periodicals.      Archives 
sociologiques.  Divinity 

School  of  Yale  Univer- 
sity. Grundriss  der  indo- 
arischen  Philologie  und  Al- 
tertumskunde. 


INDEX 


537 


PAGE 

Ethiioiogy.  General  Survey  of  .  35 
Its  importance  for  Compara- 
tive Religion  320,  354,  422,  427 
Keenly  studied  in  France  .  38 
Recent  advances  in  Germany  40 
V.  Anthropology  3  n,  11,  35,  37 
V.  Ethnic  Sociology        .  ,      10 

r.  Ethnography     "  11,12,424 

See  Bastian,  von  Bissing, 
Boas,  Buschan,  Chadwick, 
Ehrenreich,  Farnell, 
For,  Frobenius,  Gomme, 
Graebner,  Hose,  Jastrow, 
Lawson,  Meinhof,  Petrie, 
Pettazzoni,  Rivers,  Sam- 
ter,  Schmidt  (W.),  Spencer 

(W.B.),StEINM£TZ,  WlNTER- 
NITZ. 

See  Periodicals.    Museums. 
Evans,  Arthur,  Sir. 

Scripta  Minoa  (1909-     )  .   120 

An   Atlas   of   Knossan    Anti- 
quities      .  .  .  121  ?^ 
The  Nine  Minoa n  Periods       121  ?i 
Everett,  Charles  Carroll. 

Editor  of  The  New  World       .   478 
The  Psychological  Elements  of 
Religious  Faith  ( 1902)  140  n,  145  n 
Evolution.     The  philosophy  of      .      79 
of  the  human  race  .  .     82 

of  Religion  .       451,  461,  519 

of  Creeds       ....   448 
of  Christianity        .  .  .   375 

Modern     peoples      and     their 
economic  .  .  .  .71 

.Evolutionarv    theory    of    religion. 

The  "     197,  208,  222-3,  248,  252 
This      theory     viewed      with 
suspicion        192,  361,  385  n,  423 
Excavations.     Archaeological      83,  130 
See  Archaeology. 


Faber,  Hermann. 

Das     Wesen     der     Religions- 
psijchologie  (1913)       .  .   160 

Facts,  not  conjectures,  the  basis 
of  Comparative  Religion 

279,  295,  353,  396,  518 
Faculty    in     which     Comparative 
Religion  should   be   taught 
in  the  Universities  350,  351, 494  n 
Fairs AiRN,  Andrew  Martin. 

The  right   placing  of  the  em- 
phasis      ....  493 
Barrows  Lecturer  in  the  East 

70,  493 


Fairbairn,  a.  M.  [cont.) —  page 

The  Philosophy  of  the  Christian 
Religion  (1902)  325  n,  493  n 

Falke,  Robert. 

Buddha,  Mohammed,  Christua 
(1895)        .  .  .  52  n 

Farnell,  Lewis  Richard. 

Researches  in  Anthropology 

35,41,328,364 
Special  student  of  Greek  Totc- 

mism        .  ...     20 

Mythological  investigations    40,  97 
Wilde   Lecturer  in   Compara- 
tive Religion      .  .     364,  366 
Defends  the  demands  of  the 

New  Anthropology     .  .    9  n 

Advocate  of  the  cultivation  of 
more  compact  and  manage- 
able  areas  .  9  n,  41,  58 
Greek  Religion        .  .  36  72. 
Certain  Questions  concerning 

Hero-Cult  in  Greece   .  40  n 

Heroes  and  Hero-gods   .  36  n 

The  Cults  of  the  Greek  States 

(1896-1909)       .  .      40,  97h 

The     Evolutiou     of     Religion 

(1905)        .  .  .  10  n 

Greece  and  Babylon  (1911) 

41,  42,  236  n,  365  n 
The  Higher  Aspects  of  Greek 
Religion  {1912)    42n,2Zb,21on 
Farquhar,  John  Nicol. 

The  Crown  of  Hinduism  (1913) 

297,  409  n 
Modern   Religious   Movements 
in  India  (1915)  .  .   297 

Fausboll,  Michael  Viggo. 

Indian  Mythology  (1902)  282  n 

Fear,  the  alleged  source  of  Reli- 
gion ....       7 
in  African  religions         .  .     56 
Federation  amongst  religions     286,  495 
Feeling,  the  basis  of  religious  belief 

139,  154,  367 
See   Schleiermacheb,    Wob- 
bermin. 
Fehr,  Fredrik. 

A  notable  Swedish  savant       .   311 
Female  deities  in  Mvthologv 

86,  87  n,  295 
See  Gods. 
Festschriften  : 

Hilprecht,  Herman  Volrath    95 
Kohler,  Kaufmann      .  .   319 

RiDGEWAY,  William     .         .     27 
Toy,  Crawford  Howell        .  310 
Wellhausen,  Julius    .         .  319 
Fetishism,      and     anthropological 


theories  concernuig  it 


6,8 


538 


INDEX 


2(3 

32 

181 

191 


Fetishism  {cont.) —  page 

A  pre-Animistic  phase  of  reli 

gion 
A  phase  of  Animism 
A  phase  of  genuine  religion 
in  Africa       .  . 

Field,  Dorothy. 

The  Religion  of  the  Sikhs  (1914) 

297,  447  n 
Figgis,  John  Neville. 

The  Oospel  and  Human  Needs 

(1909)       .  .  .  .399 

The  Fellowship  of  the  Mystery 
(19i4)        .  .  .  .399 

Florenz,  Karl  Adolf. 

Kojiki,  Nihongi,  EngishJci      407  n 


96 

49 

429 

49 


49 
39 


Folklore.    Origin  of  the  study  of  . 

Christian       .... 

Japanese       .... 

Jewish  .... 

of  the  Old  Testament.  See 
Frazer. 

Moslem         .... 

Teutonic  v.  Greek 

Its  historic  value  .  .         20,  36 

A  useful  auxiliary  of  Com- 
parative Religion       49,  197,  325 

Folk-Lore  of  the  Holi/  Land 
(1907)        .  .       '  .  .49 

See  Arnold,  Blixkenberg, 
Calderon,  Frazer,  Fro- 
benius,  Gomme,  Haxauer, 
Lawson,  MacCulloch, 

Palmer,     Rhys,      Thomas 
(N.  W.). 

See  Periodicals.     Congres- 
ses.    Institutes. 
FoRLONG,  James  George  Roche, 
General. 

Short  Texts  in  Faiths  andPhilo- 
sophies  {1891)    .  .  408  w 

FoucART,  George. 

The  relation  of  magic  to  religion  24« 

Totemism  not  the  universal 
primitive  religion        .  22  n 

Anti})athy  towards  the  anthro- 
pological School     9  n,  329  n,  343 

('riticism  of  M.  Reinach  .   344 

Criticism  of  M.  Renel     .  .   344 

Ardent  advocate  of  the  com- 
])arative  method  332  n,  351 

A  study  of  the  higher  religions 
best  repays  research  .  .        8 

Awarded  a  Lefevre-Deumier 
jjrize  ....   344 

Ilisloire  des  religions  et  rnHhode 
comparative  (1912) 

8  n,  22  n,  24  n.  38  n,  47  n, 
329  n,  342. 


PAGE 

FoucART,  Paul. 

Supporter  of  the  comparative 
method     ....   351 
Fowler,  William  Warde. 

Severe  critic  of  the  anthropo- 
logical School    .      9  n,  15  n,  240 
The  Roman  Festivals  (1899)    237  n 
Social  Life  at  Rome  (1909)      237  n 
The  Religious  Experience  of  the 
Ronmn  People  (1911) 

9  n,  226  n,  237 
Roman  Ideas  of  Deity  (1914)   240  n 
Fox,  George. 

Enlarged   the   current   under- 
standing of  Christianity       .   392 
FoY,  Willy. 

Researches  in  Ethnology         .    100 
;,  Mythology        .     97 
Reply  to  his  critics         .  47  n 

Defends    the    kulturgeschicht- 

liche  method      .  .     330,  360 

Editor  of  Ethnologica     .  .     61 

Editor  of  the  KulturgeschicM- 

liche  Bibliothek  .  46,  61,  368 

Francis  of  Assisi,  Saint. 

Widened  men's  conception  of 
the  Christian  faith      .  .   392 

Franke,  R.  Otto. 

Criticizes  Dr.Neumann's  trans- 
lations of  Buddhist  classics  259  n 
Dlghanikaya  (1913)  406,  407  n 

Eraser,  Alexander  Garden. 

A  Comparison  between  Chris- 
tianity  and  Theosophy  (1913) 

409% 
Frazer,  James  George,  Sir. 

A  representative  anthropolo- 
gist .  .  .       18,  329 
Expert  in  Social  Anthropology 

12,63 
Essential    difference    between 
magic  and  religion  affirmed 

6,  17,  23,  31 
Totemism    not   the    universal 

primitive  religion        .      22  n,  29 
His  theories  severelj'  criticized 

9  n,  15,  67,  150,  379 
^Nlany  of  his  conclusions  purely 

tentative  .         .     14r-16,  19 

Misleading    accumulation     of 

'  parallels '  .  .  .17 

Actual  assistance  lent  to  Com- 
parative Religion        .         18,  30 
The  Serpent  and  the  Tree  of 

Life  .  .  .  .28 

Contributor  to  The  Annals  of 
Archceology  and  Anthropo- 
logy ....   472 


INDEX 


539 


Fkazer,  J.  G.,  Sir  {cont.) —  page 

Totemism  and  Exogamy  (1910)  21  n 
The   Golden    Bough    (3rd   cd., 
1911-15) 

12,  22,  23,  31  n,  105  w,  150, 
152,  156,  249,  379  n. 
Folklore  of  the  Old  Testament     14  ?i 
Fbiedlander,  Ludwig. 

Roman  Life  arid  Manners  under 
the  Ea  rly  Empire  ( 1 908-1 3 )    241 
Fries,  Samuel  Andreas. 

Jahvetempel  ausserhalb  Palds- 
tinasildU)        .  .     314,432 

Frobenius,  Leo. 

Interest     and    researches    in 

Ethnology  .  .        43,  100 

Researches  in  Mythology  .  97 
Sun  myths  ....  100 
Defends    the    kulturgeschicht- 

liche  method      .  .     330,  360 

Der  Ursprung  der  afrikanischen 

Kulturen  {1898)  .  43  h 

Die  Weltanschauung  der  Natur- 

volker  {1898)  .  .  43  ?i 

Aus     den      Flegeljahren     der 

Menschheit  {1901)        .  4:3  n 

Das  Zeitalter  des  Sonnengottes 

(1904)        .  .  .'        44  71 

TJnd  Afrika  sprach  (1912-     ) 

43,  44  n 
Future     Life.     Primitive     concep- 
tions of  the        .  .  .   377 
Babylonian  conceptions  .   257 
Celtic  conceptions           .          .   419 
Christian  v.  non-Christian  con- 
ceptions             .          .          .   396 
Egyj)tian  conceptions    .          .471 


Oait,  Edward  Albert. 

Indian  Totemism  .  .  .21 

Oall,  August  G.  Ed.  K.  von. 

Die  Papyrusurkunden  der  jiidi- 
schen  Gemeinde  in  Elephan- 
tine {1912)        .  .  125  H 
Galloway,  George. 

The    Philosophy    of    Religion 
(1914)        ...  510  n 

Gandhi,  Virchand  Ragiiavaji. 

The  Jain  Philosophy  {1911)     .   297 
Gardiner,  Alan  Henderson. 

Ethics  of  the  Egyptians  .   471 

Gars  TANG,  John. 

A    distinguished    archa?ologist 

84,  329 
Contributor  to  The  Annals  of 
Archceology    and    Anthropo- 
logy .  .  .  471  n 


Garstang,  John  {cant.) —  page 

The  Land  of  the  Hittites  (1909)     84 

Meroe  (1911)  .  .  .  84  n 

Garvie,  Alfred  Ernest. 

A  critic  of  the  religionsge- 
schichtliche  method     .  .   342 

Defends  the  comparative  me- 
thod .  .  .  332  n 

Contributor  to  London  Theo- 
logical Studies    .  .  .4)1 

The  Christian  Certainty  amid 
the  Modern  Perplexity  {1910) 

332  71,  512  n 

The   Missionary   Obligation 

(1914)        .  .  .  .400 

Gathas.     The  .  .   275,  276,  277 

See  Dadachanji,  Jackson 
(A.  V.  AV),  MouLTON. 
Geden,  Alfred  Shenington. 

Supporter  of  the  comparative 
method     .  .  .  332  n 

The  literature  of  Comparative 
Religion    .  .  .182,  516  ;i 

Studies  in  Comparative  Reli- 
gion (1898)  .  .        181  n 

Studies  in  Eastern  Religions 
(1990)       ...  181  n 

Studies  in  the  Religions  of  the 
East  {1913)         .         .  165  n,  181 
Gennep,  Arnold  van. 

Researches  in  Ethnology    328,  351 

Ardent  student  of  Totemism  20-2 

Denies  alleged  primitive  uni- 
versality of  Totemism  .     21 

Critic  of  the  antluropological 
method     .  .  15  «,  21,  22 

Critic  of  the  sociological  me- 
thod .  .  .  .     ^o 

Criticism   of  M.    Toutain     21,  344 

Supporter  of  the  ethnographi- 
cal method         .  .  .65 

Warmly  defends  the  compara- 
tive method       19,  22,  332  «,  345 

The  abuse  of  the  comparative 
method  •  .  333  n 

Promoter  of  an  Ethnographi- 
cal Congress       .  .  .   424 

Contributions  to  the  history  of 
the  ethnographical  method  38  n 

Guide  sommaire  to  the  Ethno- 
graphical Museum  in  Neu- 
chatel        ....   503 

Religions,  moeurs  et  legendes 
(1908-     ) 

19,  66  n,  101  n,  329  n,  333  n, 
344  71,  345  n,S51  n. 

Tabou,  Totemisme  et  Mlthode 
comparative  (1908)      .  .   344 

Les  Rites  de  passage  (1909)  20,  53  n 


540 


INDEX 


Gexnep,  Arnold  van  (cont.) —     page 
La    Formation     des     legendes 

(1910)  .  .  .  .109 
Grermany,  and  the  History  of  Reli- 
gions          .          .     405,  429,  462 

See  Jordan,  Troeltsch. 

Its  indebtedness  in  this  domain 

to  foreign  scholarship 

194,  211,  402,  403,  404 
Its  own  valuable  initiative  92,  462 
Gesellschaft    fur    vergleichende 

Mythenforschunq        97,  100,  110 
Gesellschaft  fur  Islanihunde     .   428 
Getty,  Alice. 

The  Gods  of  Northern  Buddhism 

(1914)  .  .  .  .297 
Giles,  Herbert  Allen. 

Confucianism   and   its    Rivals 

(1915)  .         213  ?i,  235  72,  297 
Giles,  Lionel. 

Musings  of  a  Chinese  Mystic 

(1911)  .  .  .  447  w 
Taoist  Teach  ings  (1912)  4A'l  n 

Gilgamesh.     The  story  of      .  .    104 

Gill,  Richard  H.  K, 

The   Psychological   Aspects   of 
Christian  Experience  (1915)  160 
Gillen,  Francis  James. 

Australian  Totemism     .  .21 

GiLMORE,  George  William. 

Index     to     the     New     Schaff- 
Herzog  Encyclopedia  of  Re- 
ligious   Knoivledge    (1914)  441  n 
Glover,  Terrot  Reaveley. 

The  Conflict  of  Religions  in 
the  Early  Roman  Empire 
(1909)        .  .  .  .210 

The    Christian    Tradition   and 
its  Verification  (1913)     160,  400 
Gnosticism  .         174,  280,  339,  406 

Goblet  d'Alviella,  Eugene,  Le 
Comte. 
A  founder  of  the  Science  of 
^  Religion  .  .   419,  450 

Values  highly  the  comparative 

method     .  .  .  332  n 

Abuses  of  that  method  332  7i,  347 
Criticism    of    the    sociological 

method     .  .  .  .  Q9  n 

Rejoinder  to  his  own  critics     450-1 
Introduction  a  Vhistoire  gene- 
rale  des  religions  (1887)        450  n 
Croyances,     rites,     institutions 
(1911) 

332  w,    346  w,   347  «,   348  w, 
368,  450. 
De  V assistance  que  se  doivent 
mutuellement    dans     Vhiero- 
logie   la   Methode   historiqiie 


Goblet  d'Alviella  (cont.) —         page 
et    la    Methode    comparative 
(1913)       .         .  .  .346 

God.     Origin  of  the  idea  of     426, 436  n 
Nature  of  belief  in  .153,  350 

'  A   postulate    of    moral    con- 
sciousness '  .  .  .    148 
A  universal  belief        148,  149,  350 
in  Hindu  religion  .          .  .   253 
in  Japanese  religion        .  .   247 
in  Roman  religion           .  .   226 
in  Stoic  philosophy         .  .   226 
Gods  of  all  races  ....    197 
of  the   Babylonians   and   As- 
syrians     ....   256 
of  Egypt      .          .          .         230-2 
of  Homer     .          .          .     248,  317 
Heilgotter      ....   317 
Sondergotter            .          .  .   315 
Divine  names         .          .  .   325 
Goethe,  Johann  Wolfgang. 

The  problems  of  religion         466  n 
GoGUET,  Antoine  Yves. 

A  precursor  of  modern  com- 
parativists  .  .  .22 

GOLDZIHER,  IgNAZ. 

Distmctive  features  of  Islam 

314,  432 
Contributor  to  Die  Religionen 

des  Orients         .  .  .184 

Contributor    to    Beitrdge    zur 

Religionswissenschaft  .  431 

Vorlesungen    uber   den    Islam 

(1910)  .  .         241,316?* 

GoMME,  George  Laurence,  Sir. 

Celtic  Totemism    .  .  .20 

Researches  in  Sociology         .  63  n 
The     Handbook     of     Folklore 

(1890)        .  .  .  .60 

GOTAMA. 

His  personal  teaching; 

215,    222,    259.    283,    298, 
409. 
Early  modification  of  his  doc- 
trines by  his  successors       283  n 
The  Dialogues         .  .259,  260 

See       Barthelemy      Saint- 
Hilaire,    Dahlke,    Held, 
Lehmann,         Oldenberg, 
Richard  (T.).  Shankar. 
Graebner,  Robert  Fritz. 

Researches  in  Ethnology        .     4S 
Need  of  intensive  study  with- 
in narrowly  restricted  areas     47 
Criticism    of    his    ethnological 

theory      .  .  .  .  41  n 

Reply  to  his  critics  .  .  47  7fc 

The     k'ulturgeschichtlichc    me- 
thod defended     .  .   330,  360 


INDEX 


541 


Graebner,  R.  F.  (cont.) —  page 

Methode  der  Ethnologie  (1911) 

36  n,  46 
Orandmaison,  Leonce  de. 

Suspicious  of  the  comparative 

method     .  .  .  384  ti 

Protest  against  some  unjust 
criticisms  of  the  Roman 
Catholic  attitude  towards 
Comparative  Religion  .  30  n 

Editor  of  Etudes   .  .  .30  n 

Contributor  to  Lectures  on  the 
History  of  Religions    .  .186 

Granth.      The.  261,  263,  265,  266  7i 

A  reliable  English  translation 
still  needed        .  .  .   267 

Orasserie,  Raoul  Guerin  de  la. 
Des    religions    comparees    au 
poiyit    de     vue     sociologique 
(1899)       .  .  .  .64  71 

Greef,  Guillaume  Joseph  de. 
Introduction     d    la    sociologie 
(1886-89)  ...     79 

Grenfell,  Bernard  Pyne. 

Expert  in  Papyrology    .  .123 

Grossman,  Rudolph,  Rabhi. 

Contributor  to  The  Unity  of 
Religions  .  .  .218 

Grube,  Wilhelm. 

Religion  und  Kultus  der 
Chinesen  (1910)  .  .298 

Grundriss  der  indo-arisclien  Philo- 
logie  und  Altertumskunde 
(1896-     )  .  .         .60, 455 

GUERBER,  H,  A. 

The  Myths  of  Greece  and  Rome 
(1907)       .  .  .  .101 

Ilyths  of  the  Norsemen  (1908)  101  n 

Myths  and  Legends  of  the 
3Iiddle  Ages  (1909)    .  101  n 

GuiDi,  Ignazio. 

Prehistoric  Migrations  of  the 
Arabs        .  .  .  .303 

President  of  the  International 
Archaeological  Congress  of 
1912  .  .  .  .425 

GuNKEL,  Hermann. 

Christianity  a  syncretism  331  n,  389 

The  History  of  Religion  and  Old 
Testament  Criticism     331  n,  417 

Approves  the  use  of  the  com- 
parative method  .         327  w. 

Contributor  to  Die  Religion  in 
Geschichte  und  Gegenwart     .   442 

Zum  religionsgeschichtlichen 
Verstandnis  des  Neuen 
Testaments  (1903)     331  n,  341  n 

Reden  und  Aufsatze  (1913)      331  n 
Gurus  of  Sikhism.    The         .  263,  267 


PAGE 


GwATKiN,  Henry  Melvill. 

Joint -editor  of  The  Cambridge 

Medieval  History         .  .   452 

Ea rly  Ch urch  History  ( 1 909)    395  n 


Haas,  Hans. 

Amida  Buddha  unsere  Zuflucht 
(1910)        .  .  .         407  u 

Haberlandt,  Michael. 

Zur  Kritik  der  Lehre  von  den 
Kulturschichten  und  Kultur- 
kreisen  (1911)    .  .  .  4:7  n 

Habert,  a.,  L'Abbe. 

Contributor  to  Oii  en  est  Vhis- 
toire  des  religions ?       .  .177 

Hackmann,  Heinrich  Friedrich. 

Travels  in  the  East  .  243,  306 
Vom  Omi  bis  Bhamo  (1905)  307  n 
Der  Buddhismus  (1906) 

243,  307  n,  462  n 
Buddhism  as  a  Religion  (1910) 

243,  307  n 
Welt  des  Ostens  ^1912)    .         307  ?i 
Religioneti  und  heilige  Schriften 
(1914)       .  .  .  .308 

Haddon,  Alfred  Cort. 

Australian  Totemism     .  .21 

Advocate  of  an  intensive  study 

of  limited  areas  .  .     59 

History  of  Anthropology  (1910) 

59  71 
Hall,  Charles  Cuthbert. 

Barrows  Lecturer  in  the  East       70 
Hall,  Harry  Reginald  Holland. 
JEgean  Archceology  (1915) 

83  n,  94,  121  n 
Hammurabi. 

King  of  Babylon  .  .  .88 

Code  of  Laws         .  .       88,  310 

Hanauer,  James  Edward. 

Missionary  of  the  London  Jews 

Society      .  .  .  .49 

Tales  told  in  Palestine  (1904)  49  n 
Folk-Lore    of  the   Holy   Land 
(1907)        .  .  .  .49 

Handbooks  for  the  study  of  reli- 
gion.   See  Manuals. 
Handcock,  Percy  Stuart  Peache. 

Theory  of  Hittite  migrations  .  89 
Mesopota7nian  Archceology 

(1912)       .  .  .  .87 

The  Latest  Light  on  Bible 
Lands  (1913)     .  .  .  88  n 

Harada,  Tasuku. 

The  Faith  of  Japan  (1914) 

21Zn,  244,  282  n 


542 


INDEX 


PAGE 

Hardy,  Thomas  John. 

The  Religious  Instinct  (1913) 

513  w 
Harxack,  Adolf  von. 

Former  association  with  the 
Theologische  Liter aturzeitung 

490 
Harris,  James  Rendel. 

The  Stori/ of  Ahikar  {1898)      .   116 
Harrison,  Jane  Ellen. 

Influenced  by  M.  Durkheim  .  248 
Also  influenced  by  Usener  .  315 
Excessive     multiplication     of 

'parallels'  .  .  .249 

The  Mythology  and  Monuments 

of  Ancient  Athens  (1890)        97  n 
Prolegomena   to    the   Study   of 

Greek  Religion  (1903)    247  n,  248 
The  Religion  of  Ancient  Greece 

(1905)        .  .         97w,  247?2 

Themis  {1912)        .  .    91  n,  2^1 

Ancient  Art  and  Ritual  (1913) 

247  n 
Hartford     Theological     Seminary. 

See  Seminaries. 
Hartland,  Edwin  Sidney. 

Eminent  anthropologist  ,      25 

Relation  of  magic  to  religion 

23,  24,  25 
Origin    of    Father-right    and 

Mother-right      .  .  .24 

The  Legend  of  Perseus  (1894- 

96)    .  .  .  .  24  ?i 

Mythology  and  Folktales  { 1900)  97  n 

Divine  Paternity  (1909-10)        24  n 

Ritual  and  Belief  (1914)        10,  23 

Hartley,  C.  Gasquoine. 

The    Position    of    Woman   in 
Primitive  Society  (1914)       .     79 
Hartmann,  Martin. 

First  President  of  the  Gesell- 

schaftfur  Islamkunde,  Berlin  428 
Der  islamische  Orteni  (1905-09) 

251  n 
Der  Islam  :  Geschichte,  Glauhe, 
Recht  {1909)       .  .  .250 

Hartmann,  Richard. 

Joint-editor   of   The   Encyclo- 
paedia of  Islam  .  .  .   439 
Harvard       University       Divinity 
School.     See  Universities. 
Haskell,  Caroline  E. 

Founder  of  important  Ameri- 
can Lectureships  for  the 
study  of  religion  .  .      69 

Hastings,  James. 

Untiring  promoter  of  Com- 
parative Religion        .  .   478 


Hastings,  James  {cont.) —  page 

Laments  the  dearth  of  exposi- 
tions of  Comparative  Reli- 
gion ....   521 

Unexpected  omissions  from 
his  great  Encyclopcedia        .   436 

The  only  persuasive  Apolo- 
getic ....   373 

Editor  of  The  Expository 
Times       .  .  .  .477 

Editor  of  A  Dictionary  of  the 
Bible         .  .  .  435  n 

Editor  of  the  Encyclopcedia  of 
Religion  and  Ethics 

36  n,  49  n,  255  n,  434,  457  n 
Hauck,  Albert. 

Editor  of  the  Realencyklopddie 
fur  protestantische  Theologie 


und  Kirche 
Heathendom.    Celtic    . 
Germanic 
Non-Semitic 
See  Hose,    Lehmann, 


404w,  436 

.   453 

.   453 

.   454 

Mein- 


HOF,    NiLSSON,    WaRNECK. 

Heden,  Erik. 

Homerische  Gotterstudien  {1912)  317 
UHegire  ....  298,  419 
Helbing,  Robert. 

Ausivahl   aus    griechischen 

Papyri  {1912)    .  .  .134 

Held,  Hans  Ludwig. 

Buddha  (1912-      )  .  .298 

Helm,  Karl  Hermann  Georg. 

A  Itgerman  ische        Religio  n  sge  - 
schichte  {191'^-     )       .  .109 

Henderson,  Charles  Richmond. 

Barrows  Lecturer  in  the  East     69 

Social  Prograynmes  in  the  West 


(1913) 
Henderson,  George. 

Survivals  in  Belief  among  the 
Celts  {1911) 
Henotheism  expounded 
Henry,  Victor. 

La  Magie  dans  VInde  antique 
(1911)       .  .  .  . 

Herbermann,  Charles  George. 
Editor  of  The  Catholic  Encyclo- 
pedia        .... 
Herder,  Johann  Gottfried  von. 


69 


298 
32 


33 


43- 


466  n 


275 
232 


The  problems  of  religion 
Herodotus. 

Citations  from 

on  P]gyptian  religion 
Hero  Worship.    See  Cults. 
Heusler,  Andreas. 

Contributor  to  Die  Religionen 
des  Orients  .  .  .184 

Hibbert  Lectures.    See  Lectures. 


INDEX 


543 


PAGE 

HiCKs,  Robert  Drew. 

Researches  in  Stoicism.  226  n 

Stoic  and  Epicurean  (VJW)  .  298 
Hiiroqraphie  ....  451 
HUrologie  ....  346, 451 
Hierosopkie  .  .  .  .451 

Hill,  J.  Arthur. 

New    Evidences    in    Psychical 
Besearch  {1911)  .  146  w 

Religion  and  Modern  Psycho- 
lorji/ {1911)         .  .         .146 

HiLLEBRANDT,  ALFRED. 

Lieder  des  Rgveda  (1913)  407  n 

HiLPRECHT,    HeRMAX   VoLRATH. 

See  Festschriftex. 
Hinayaniism        ....   283 

See  Mahayanism. 
Hinduism.    General  survey  of 

174,  182.  183,  188,  191,  203, 
251,  369,  403,  404,  406,  408, 
416,  438. 
and  Christianity    .       251,  253,  325 
and  Sikhism  .  .  .   264 

and  other  religions  .  .   469 

Its  doctrine  of  incarnation      .   381 
See      Dowsox,      Farquhar, 
HowELLS,  SherrocK;  Zim- 

MERMAX'. 

Hixxeberg,  Paul. 

Editor  of  Die  Kultur  der  Gegen- 
icart  ....   183 

History  of  Religions.     See  Reli- 

GIOXS. 

Sources  of  Greek  .  .  .   458 

Sources  of  Latin    .  .  .   458 

Hittites.  The  Empire  of  the  84,  86,  115 
Perplexing  inscriptions  .  .120 

Various  migrations         .  .     89 

See     Campbell,     Garstaxg, 

Hogarth,   Petrie,   Sayce, 

Skexe,  Wright. 
HoBHOusE,  Leoxard  Trelawxy. 
The      comprehensiveness      of 

Sociology  .  .  63  w 

Development      and      Purpose 

(1913)       .  .  .  .79 

HocKixG,  William  Erxest. 

The  Meaning  of  God  in  Human 

Experience  (1912)        .     137,  147 
HoDGSOX,  James  Museutt. 

The   Bibles  of  Other   Nations 

(1885)      .  .  .         409  ?i 

Hogarth,  David  George. 

Papyri  fragments  .  .123 

Hittite     Problems      and      the 

Excavation    of    Carchemish 

(1912)       .  .  .  .85 

Carchemish  (1914-     )    .  .94 


page 
Hogg,  Hope  Waddell. 

Researches  in  Assyriology  482,  566 

Founder    of    the    INIanchester 
Oriental  Society  .  .   483 

HoLLAXD,  Edith. 

The  Story  of  Mohammed  (1914)  298 
HoLLEBECQUE,  Madame. 

Les  Beligions  (1910)        .  .   170 

'  Holy  '  men  of  the  East        .  .      72 

Homer. 

The  gods  of  Early  Greece        .  248 
HoMMEL,  Fritz, 

Prehistoric  migrations  of  the 
Arabs        ....  303 

HOOXACKER,  AlBIX  VAX. 

Elephantine  researches  .  130  n 

Une  communaute  jiideo-arame- 
enned  Elephantine  {1915)     .   134 

HOPFXER,  ThEODOR. 

Der  Tierkult  des  alten  Agypten 
(1914)        ,  .  .  .94 

HopKixs,  Edward  Washbitrx. 

The  sacred  rivers  of  India       .   310 
The  Beligions  of  India  (1895)  195  n 
Hose,  Charles. 

The  Pagan  Tribes  of  Borneo 
(1912)       .  .  .  .60 

Houtsma,  Martyx  Theodor. 

Editor   of    The   Encyclopcedia 
of  Islam    ....  438 
HowELLS.  George." 

The  Sonl  of  India  {1913) 

4  n,  251,  325  w,  370  ?i 
Howitt,  Alfred  William. 

Australian  Totemism     .  .21 

Hubert,  Hexri. 

Researches  in  Ethnology    329,  351 
Sir  James  Frazer's  theory  con- 
cerning Totemism  misjudged  22  7i 
Melanges  d'histoire  des  religions 
(1909)       .  .  .    98  w,  308 

Huby,  Joseph. 

Contributor  to  Lectures  on  the 

History  of  Beligions    .  .    186 

Editor  of  Christus  .  .   184 

Hugel,  Friedrich  vox.  Baron. 

Rejoinder    to    criticisms    un- 
justly made  against  Roman 
Catholic  research  in  religion  30  n 
Hughes,  Thomas  Patrick. 

A  Dictionary  of  Islam  (1885)  439  n 
Hugo,  Victor. 

Beligions  et  religion  (1880)      364  n 
Hume,  Robert  Erxest. 

Now  occupant  of  the  Chair  of 
the  Philosophy  and  History 
of  Religion, Union  Seminary, 
New  York  .  .  .  SOL 


544 


INDEX 


PAGE 

Hunt,  Arthur  Surridge. 

Papyri  and  Papyrology  .    123 

Hutchinson,  Walter. 

Editor  of  Customs  of  the  World    51 
Hyde,  William  De  Witt. 

From  Epicurus  to  Christ  {1904) 

214  w 
The  Five  Great  Philosophies  of 

Life  {1912)         .  .  .213 

The  Quest  of  the  Best  (1913)     214  n 
Hymn  of  the  Kouretes  .  .  .   250 

Hypotheses.  The  frequent  abuse  of 

19,  305,  396,  518 


workinoj 


Iconography        .  .         .  .297 

Imagination.  Risks  of  a  too 
speculative 

14-15,90,  132,  179,279,340, 
378,  518. 
Immortality.    The  general  doctrine 

of     .  .  .  .    147,377 

Babylonian  ideas  of       .         .   256 
Brahmanic  theories        .  .  259 

Egyptian  views     .  .  .   230 

Greek  ideals  .  .  ,   259 

Japanese  teaching  .  .245 

Incarnation.    Faiths  in  a  divine 

380  f,  396,  436  n 
in  Bahaism  .  .  .  .381 

in  Buddhism  .  .  .  381 

in  Christianity       .  .  .380 

in  Hellenism  .  .  .381 

in  Hinduism  .  .  .381 

Index  {Subject)  of  Modern  Works 
in  the  British  Museum 
Library  (1886-     )       .  516  w 

Index  { Vedic)  of  Names  and  Subjects 

(1912)       .         .         .  .456 

Index    to    the    Expository    Times 

1880-ldOd  {19U)  .  478  w 

Index  to  the  New  Schaff-Herzog 
Encyclopedia  of  Religious 
Knowledge  (1914)        .  441  n 

India.    Antiquities  of  .  .93 

Indians  and  Negroes  in  America 

contrasted  .  .  .36 

Inferences.    Risky  17,  19,  76,  353 

'^  Happy  hits'  .  .    520,521 

'  Safe  '  pronouncements  .   384 

Inge,  William  Ralph. 

Faith  and  its  Psychologi/  { 1909) 

137  n,  140  n 

Inscriptions.     Assyrian         .     127,  458 

Babylonian  88,  111,  127,  458 

Christian      .  .  .  .122 

Cuneiform    .        92,  126,  130  f,  458 


Inscriptions  {cont.) — 

PAGE 

Egyptian 

.   503 

Greek 

.  444 

Hittite 

.   120 

Persian 

127,  128,  458 

Roman 

.   444 

Tell  el  Amarna 

.   458 

Institut  catholique  de  Paris  .   233 

ethnographique    international 

de  Paris    ,  .  .  .19 

Kolonial-,  in  Hamburg    480,  494  n 
Suisse    d'anthropologie    gene- 
rale  de  Geneve  .  .  .   473 
de  sociologie  Solvay  de  Bru- 
xelles        .          .          .      463,  464 
Intellect  as  creative  of  religious  ideas  154 
Isis  Worship.     See  Cults. 
Islam.     See  Mohammedanism. 
Israel.    The  Religion  of.     See  Ju- 
daism. 


Jackson,    Abraham    Valentine 
Williams. 
Researches  in  Zoroastrianism  278 
Contributor  to  The   Unity  of 
Religions  .  .  .218 

Jackson,  Samuel  Macaulay. 

Editor  of  The  New  International 

Encyclopcedia  .  433  n,  440  n 

Editor    of    The    New    Schaff- 
Herzog  Encyclopedia  .  .   440 
Jahweh  [ Jahve]  before  the  time  of 

Moses        .  .  .  .310 

Temples  outside  of  Palestine 

117.  128,  129,  432 
Jainism.     General  survey  of 

182,  188,  191,  436  n,  438 
The  History  and  Literature  of 

Jainis77i\l909)  .  .  .   295 

The  Jain  Philosophy  (1911)    .297 
Jainism  (1912)      .  .  .301 

The  Heart  of  Jainism  {1915)    .   300 
See  Barodia,    Gandhi,   Ste- 
venson,Thornton,  Warren. 
James,  William. 

Inspirer  of  many  pupils 

153,  155,  367 
Unfaltering  belief  in  a  spiritual 

universe  .  .  .156 

Constant    employment    of    a 

Questionnaire     .  .  .155 

Principles  of  Psychology  (1891)  153 
The  Will  to  Believe  (1897)        .   153 
The  Varieties  of  Religious  Ex- 
perience (1902) 

140  n,  143  n,  153,  155,  156  n, 
366. 


INDEX 


545 


PAGE 

Jastrow,  Morris. 

Divination  ....  419 
ThcLiverastliescatof  thcsoul  310 
Editor   of   Handbooks   on   the 

History  of  Reliqions  195,  299 
Tlie  Relic/ ion  of  Babylonia  and 

Assyria  {ISm)  .  195  ?i,  254  ?t 
The  Study  of  Religion  ( 1901)  .  96  n 
Die  Religion  Babyloniens  imd 

Assyriens  (1905-12)  233  n,  255  n 
Aspects  of  Religious  Belief  and 
Practice    in   Babylonia   and 
Assyria   (1911)    .         233  w,  254 
Bildermappe  zitr  Religion  Baby- 
loniens  und  Assyriens  (1912) 

255  w 
Hebrew  and  Babylonian  Tradi- 
tions {1914:)         .  .         255  ?i 
Babylonian- Assyrian       Birth- 
Omens    and    their   Cultural 
Significance  (1914)      .       60,  317 
Jeqfier,  Gustave. 

Histoire     de     la     civilisation 
egyptienne  (1914)        .  .     94 

Jebeauas,  Alfred. 

Researches  in  Mythology  .  329 
Astral  myths         .  .  .97 

Handbuch  der  altorientalischen 

GeisteskuUur  {1913)     .  .     33 

A  Ugemeine   Religionsgeschichte 
(1916)       .  .  .  .204 

Jessel,  E.  E. 

The   Unknown  History  of  the 
Jeivs  {1909)        .  .  .89 

Jesus.    The  alleged  myth  of  .   309 

Alternatives  to      .  .  .   380 

The  historicity  of 

214,  215-16,  306,  381, 436  w, 
437. 
The  alleged  resurrection  of  240,  393 
as  viewed  by  Bahaism    .  .291 

or  Christ       .  .  .  .309 

and  His  mission  to  all  mankind 

240,  287.  382 
in  coming  time      .  .  .  386 

however   revered,    not   to    be 

excessively  lauded      .     398,  517 
See  Garvie,  Jevons,  Johnston 
(J.    L.),   Martin    (A.    W.), 
Martindale,        Moulton, 

TiSDALL. 

See  Encyclopaedias. 
Jevons,  Frank  Byron. 

Researches  in  Anthropology 

328,  377 


Religion  prior  to  magic  . 
Totemism  not  a  universal  type 
of  primitive  religion  . 


7  n 


29 


Jevons,  F.  B.  {conl.) — •  page 

Severely  criticized         21,  21  n,  150 
A  Christian  apologist  376,  378,  379 
Comparative  Religion  as  'The 
Applied  Science  of  Religion  ' 

390?* 
An  Introduction  to  the  History 
of  Religion  (1896) 

21 71,  151  w,  152,  170  w,  173  w 
An  Introduction  to  the  Study 
of      Comparative      Religion 
(1908)         .     370  n,  376  n,  390  n 
Comparative  Religion  (1913) 

173  n,  376,  5U  n 
Jewish  Folklore.     See  Folklore. 
Jews'  Society  of  London       .  .     49 

Jews  at  Elephantine     .      117,  128,  134 

See  Judaism. 
Johnson,  John  de  Monins. 

Antione  and  its  papyri  .  .   482 

Johnston,  John  Leslie. 

Supporter  of  the  comparative 

method     .  .  .  .381 

Some    Alternatives    to     Jesus 
Christ  (1914)        .         330  n,  330 
Johnston,  Reginald  Fleming. 

Buddhist  China  {1913)    .  .  298 

Jordan,  Louis  Henry. 

The  History  of  Religion,  and 
its  introduction  into  the  Ger- 
man Universities     211  n,  402  n 
Comparative     Religion :       Its 
Goiesis  and  Growth   (1905) 
12  71,  111  n,  333  n, 
517  n. 
Comparative      Religion :       A 
Survey  of  its  Recent  Litera- 
ture (1906-     ) 

9  n,  52  n,  252  n^  342  ?i,  364  n, 
370  n,  376  n,  379  n,  390  n, 
394  n,  418  71,  434  n.  435  n, 
436  n,  509  n,  511  n,  515  n. 
Comparative     Religion :      Its 
Method  and  Scope  (1908) 

167  n,  327  7?.   335  n,   368, 
494  n,  504  n,  520  n,  521  n. 
The  Study  of  Religion  in  the 

Italian  Universities  {1909)    349  n 
Comparative      Religion :       Its 

Range  and  Limitations  (1915)  521 
Comparative     Religion :      Its 
Meaning  and  Value   335  n,  509  n 
Journal   of   Comparative    Religion 

{International)  still  lacking    516 
This  want  must  be  supplied    .  486 
Joyce,  Thomas  Athol. 

South    American    Archceology 

(1912)       .  .  .  .94 

Mexican  Archceology  (1914)    .      94 


413  n. 


N  n 


546 


INDEX 


PAGE 

Judaism.     General  survey  of 

171,  175,  177,  185,  188,  191, 

19571,  202,  203,  234, 278, 294, 

306, 338,  377, 406, 408, 436  n. 

The  religion  of  Israel    .  .  436  n 

Alleged  origins  of  .     89,  331  w 

Extra-biblical   sources    of    its 

history      .  .  .  .95 

Social  history  of    .  .  .78 

Reformed       .  .  .   218,444 

at  Elephantine  .  117,  128,  134 
Is  it  a  syncretism  ?  .331  n,  390 
Outgrown  ?  ...   338 

A  preparation  for  Christianity? 

382,  391 
Must  be  sympathetically  inter- 
preted      ....   378 
The  alleged  transcendence  of  .   177 
V.  Christianity       .  .  .  444 

V.  Islam  ....  444 
V.  non-Semitic  religions  .   496 

Every    adequate    Manual   ex- 
pounds it  .  .  .169 
See  Kent,  Levine,  Menzies, 
Mercer,    Moore,   Peters, 
Sanders,    Smith    (H.    P.), 
Welch. 
See  Encyclopedias. 
Julian.     The  Emperor. 

Protest  against  the  '  atheism ' 
of  Christianity  .  .  280 

JULLIAN,  CaRHLLE. 

Keltic  Heathenism  in  Gaul    .  453 
Juno  Cult.    See  Cults. 
Jupiter  Cult.    See  Cults. 
Jus  divinum        .  .  .  .239 


Kapadia,  Shaporji  Aspaniarji. 
Joint-editor  of  The  Wisdom  of 
the  East  series   .  .  .   446 

Karma        .....   285 
Kato,  Genchi. 

Shintoism     .  .  .  .421 

Keane,  Augustus  Henry. 

Translator  of  Dr.  Frobenius's 

Und  Afrika  sprach     -.  .     43 

The  Childhood  of  Man  (1909)  .  44  n 
Keith,  Arthur  Berriedale. 

Vedic  Index  of  Names  and  Sub- 
jects (1912)        .  .  .456 
Kellett,  Ernest  Edward. 

The  Religion  of  our  Northern 
Ancestors  (1914)  .     109,  298 

Kellogg,  Samuel  Henry. 

A    Handbook   of   Comparative 
Relifjion  1899)  370  n 


page 

Kennedy  School  of  Missions.      See 

Schools. 
Kent,  Charles  Foster. 

The  Makers  and  Teachers  of 
Judaism  (1911)  .  .298 

Kern,  Johan  Hendrik. 

Manual  of  Indian  Buddhism 
(1896)       .  .  .  456  n 

Keshab  Chandra  Sen. 

Religious  reform  in  India        .   253 
King,  Irving. 

Magic    and    religion    differen- 
tiated      .  .  .  150-1 
Sir     James     Frazer's     theory 

criticized  .  .  .  17  /i 

The  psychology  of  religion      .    138 
The   Development   of  Religion 
(1910)       .  .  .  .149 

Klein,  Frederick  Augustus. 

The  Religion  of  Islam  (1906)     288  n 
Kleine  Texte  fur   Vorlesungen  und 

Uebungen  {1903-     )  .   316 

Knox,  George  William. 

Union   Seminary   Lectureship 

on  Comparative  Religion    .   501 
Contributor  to   The   Unity  of 
Religions  .  .  .   218 

KOBAYASHI,  TeRUAKI. 

La  Societe  japonaise  (1914:)     .     80 
Koch,  Paul. 

Die   arischen    Grundlageii   der 
Bibel{19U)       .  .  .    109 

Kolonialinstitut,  Hamburg.       See 

Institut. 
Koran.     Sundry  references  to  the 

117,  251,  273 
the  basis  of  Islam  .  .   274 

The  spirit  of  the    .  .  .   206 

An  interpretation  of  the  .   271 

See    Macdonald,        Margo- 
liouth,  Sell(e),  Tisdall. 
Krishna  Cult.     See  Cults. 
Kroll,  Wilhelm. 

Joint-editor  of  Pauly's  Real- 
Encyclopadie      .  .  .   444 

Kruger,  Gustav. 

Joint-editor  of  the    Theologi- 
scher  Jahresbericht      .  .   454 

Kuhn,  Adalbert. 

Mythologische  Studien  (1886- 
1912)       .  .  .97  u,  109 

Kuhn,  Ernst. 

Mythologische      Studien      von 
Adalbert  Kuhn  (1912)  .    109 

Kidtur  der  Gegemvart  {Die)  { 1905-  ) 

183,  251  n 
See  Encyclop.hdias. 
Kulturkreise      47,  49,  330,  360,  368,  436 


INDEX 


547 


PAGE 

Kurdn.    See  Koran". 
Kurtz,  Benjamix  Pcttnam, 

Studies  in  the  Marvellous  (1910)  161 
KusTER,  Erich. 

Die  Schlange  in  der  griechi- 
schen  Kunst  und  Religion 
(1913)       .  .  .  .317 

KuTSCH,  Ferdinand. 

Attische  Heilgdtter  und  Heil- 
heroen  (1913)     .  .  .317 

Kyle.  Melvin  Grove. 

The  Deciding  Voice  of  the 
Monuments  in  Biblical  Criti- 
cism {1913)         .  .  .     94 


Labanca,  Baldassare. 

Pioneer  work  in  Italy    ,  .    349 

Projected  the  founding  of  a 
Review  for  the  scientific 
study  of  religion  .  .   487 

Supporter  of  the  comparative 

method    .  .  .332  n,  349 

La  Religione  per  le  Universitd 
e  un  problema,  non  un 
assioma  (1886)  .  349  n 

Prolegomeni  alia  storia  com- 
parativa  delle  religioni  ( 1909) 

348 
Lafitau,  Pierre  Fran-cois. 

A  precursor  of  modern  com- 
parativists  .  .  .22 

Lagrange,  Marie  Joseph,  Pere. 
Contributor  to  Etudes  palesti- 

niennes  et  orientales     .         .   234 
Semitic  religions  .  .  .   234 

Lamaism   .  .  .     183,  243,  436  w 

Lammens,  Henri. 

Le  Berceau  de  F Islam  {IQU-  )  298 
Landsberger,  B. 

Babylonian -Assyrian    religion  404 
Lang,  Andrew. 

A  many-sided  genius      .  .      30 

Religion  prior  to  magic         7  n,  23 
No    patience    with    excessive 

hypotheses         .  .  .76 

Severe    critic    of    Sir    James 

Frazer       .  .  15  w,  19,  67 

Totemism    an    early    type    of 

genuine  religion  .  .67 

Yet  not  a  universal  expression 

of  primitive  religion  .     22  n,  29 
Greek  Totemism  .  .         20,  21 

Never    taught    the    doctrine 

of  a  primitive  revelation  .      68 
GifiEord  Lectures.  >See  Lecture- 


ships. 


Nn 


Lang,  Andrew  {cont.) —  page 

Criticism  of  Canon  MacCulloch  270 
Criticism    of   the    sociological 

method     ...         65,  75 
Myth,     Ritual    and     Religion 

(1887)       .  .  .     '     .98w 

The  Making  of  Religion  ( 1 898) 

68  n,  75  n 
Magic  and  Religion  (1901)       .  15  ?«. 
Langdon,  Stephen. 

Archaeologist    and   Assyriolo- 

gist  .  .  .  .83/4 

Tammuz  und  Ishtar  (1914) 

317,  513  n 
Lao-Tze. 

Personality  and  teaching    215,  301 
See  Stube. 
Latin  v.  Teutonic  Christianity        .     36 
La  Vallee-Poussin,  Louis  de. 
Contributor  to  Lectures  on  the 

History  of  Religions    .  .   186 

Contributor  to  Oii  en  est  Vhis- 

toire  des  religions  ?       .  .177 

Contributor  to  Christus  .   184 

Laws.      Comparative    Religion    a 
search  for 

112,  150,  334,  336,  337,  511, 
515,  519. 
which  govern  the  destiny  of 
religions    ....   336 
Lawson,  John  Cuthbert. 

Modern  Greek  Folklore  and 
Ancient  Greek  Religion 
(1910)       .  .  .  .54 

Learned  Societies.    See  Societies. 
Lecky,  William  Edward  Hart- 
pole. 
History   of  European    Morals 
(1869)       .  .  .  226  w 

Lectureships. 

International 

134,  205.  211,  221,  228,  237. 
242,  244,  275,  278,  493,  501. 
Stimulus  they  supply  to  stu- 
dents of  Comparative  Reli- 
gion .  .  .     276,  293 
American    211,  224,  242,  254,  301 
Angus           .          .       251,  325, 400 
Barrows        .          .         69,  493,  501 
Bross  .....   205 
Carey             .          .  .  .  399 

Clark 60 

Colwmhia  University       .  .   278 

Cunningham  .  .  .161 

Deems  ....   221 

Drew  .....   471 
Edinburgh    Missionary    Con- 
tinuation .  .  .  .218 
Ely      .          .          .          .  .    300 

2 


548 


INDEX 


Lectureships  [cont.) —  page 

Fernley  ....  386 
Gijford  133,  143,  160,  237,  238,  293 
Hartford-Lamson 

211  n,  244,  270,   297,   301, 

496  n,  498. 
Haskell         .  .        255  n,  270  n 

Hibhert 

42,  235,  274,  275,  298,  302, 

387. 


Hulsean 

.  399 

Kerr    . 

.       ■ .   301 

Long    . 

.   301 

Morse 

.   228 

Paddock 

.   399 

•        Pollok 

.          .400 

Bhi)id 

.   130 

Schweich 

.   134 

Sprunt 

.   161 

Wilde 

363,  364,  366 

Legends  v.  Myths 

.     96 

often  of  permanent 

value        .     99 

associated  with 

agriculture      .     96 

Babylonian  originals  found  in 

the  Old  Testament  89,  90,  99 
Their  astral  interpretation  .  20 
of  the  Celtic  race  .  .  268  n 

See  Danson,  Fbobenius,  van 
Gennep,  Reinach,  Rolles- 

TON. 

Legge,  James. 

The  Religions  of  China  (1880) 

213  n,  218  11 
Lehmann,  Edvard. 

Professorship  in  Berlin    211,  402  n 
Contributor  to  Die  Religionen 

des  Orients  .         .         .184 

Contiibutor  to  the  Realencyklo- 
pctdie  fur  protestantische 
Theologie  und  Kirche  .   436 

Editor  of  Teztbuch  zur  Reli- 

gionsgeschichte  .  403,  405,  467 
Editor  of  Lehrbuch  der  Reli- 

gionsgeschichte   .  .  .169 

Editor  of  Religionsvetenskapen 

204,  404 
Der  Buddhismus  (1911)  .   298 

Le  Roy,  Alexandre,  UEveque. 

Contributor  to  Christus  .   184 

Lessing,  Gotthold  Ephraim. 

The  perplexing    problems   of 
religion     ....   466 
Leuba,  James  Henry. 

The  psychological  method       .   329 
Thought,  feeling,  and  volition 
essential     constituents     of 
religion     .  .  .  .154 

Magic  in  its  relation  to  religion 

24  w 


Leuba,  J.  H.  [cont.) —  page 

The  Psychological  Origin  and 
the  Nature  of  Religion  (1909) 

24  n,  151  n 
A  Psychological  Study  of  Reli- 
gion (1912)         .  .  .151 
Levine.  Ephraim. 

Judaism  (1913)      .  .  .   298 

LlfeVY-BRUHL,  LitCIEX. 

A  disciple  of  M.  Durkheim  .  73 
Researches  in  Mythology  .  98 
'  La  loi  de  participation  '  .  73 
Criticism  of  the  English  anthro- 
pological school  .  .  74 
Advocates    the    use    of    the 

comparative  method  .  .     73 

Weak  points  in  his  own  theory     74 
Les   Fonctions   mentales   dans 

les  societes  injerieures  (1910)     72 
Lewis,  Agnes  Smith. 

The  Story  of  Ahikar  (1898)      .   116 
Liberal  Theology.    See  Theology. 
'  Libraries  '  consulted  for  the  pur- 
poses of  this  volume  : 
Allgemeine  Geschichte  der  Philo- 

sophie        .  .  .  .   304 

Aus  Natur  und  Geisteswelt      .   300 
Beitrage    zur    Religionswissen- 

schaft        .  .       310,311,318 

Biblioteca,  Bibliotheca,  Biblio- 

tek,  Bibliothek,  Bibliotheque, 

q.  r. 
Cambridge  Manuals  of  Scien/^e 

and  Literature.  See  Manuals. 
Christian  Literature  Society  for 

India        ....   300 
Christian  Literature  Society  of 

China        ....   284 
Collection  Athena  .  .  .170 

Collezione  di  scienza  delle  reli- 

gioni         .  .  .     204, 460 

Epochs  of  Philosophy      .  .   298 

Mudes  palestiniennes  et  orien- 

tales  ....   234 

Geschichte  der  indischen  Littera- 

tur  .....   301 
Gibb  Memorial  series      .  292  n 

Handbooks   of  the   History   of 

Religions.    See  Manuals. 
Handbilcher     der     klassischen 

Altertuniswissenschaft         ■ .   294 
Heroes  of  all  Time  .  .   298 

Heroes  of  the  Nations      .  274  n 

Historical  Bible  series     .  .   298 

Historical     Series    for     Bible 

Students    .  .  .  229  n 

Home    University    Library    of 

Modern  Knowledge     .         .  273 
Indian  Texts         .  .  .  456 


INDEX 


549 


'  Libraries  '  (cont,) —  page 

International  Theological  .    188 

Layma7i's     ....   380 
Library  of  Philosophy     .  .155 

Library  of  Historical  Theology  394 
Litteratiiren     des     Ostens     in 

Einzeldarstellutigen     .  467  ?i 

Manuals  for  Christian  Think- 
ers.   See  Manuals. 
Oriental  Reliqions  .  .   282 

People's  Books  143,  296,  298 

Religio  nsgeschichtliche      Volks- 

biicher       .  .       243,  301, 462 

Religionsvetenskapligt  Bibiiotek 

204,  311  71,  460 
Religions  Ancient  and  Modern  144 
Religions  Quest  of  India  .   300 

Sammlunggemeinverstdndlicher 

Vortrdge  undSchriften,  u.s.w.  301 
Sa7)i7nlung  theologischer  Lehr- 

bucher       ....  403 
Studies  in  Theology         .  .   223 

Wisdom  of  the  East  297,  446,  447  n 
LiETZMANN,  Hans. 

Editor  of    Kleine    Texte  fur 
Vorlesungen  und  Uebungen  316  9i 
Likenesses.    See  Parallels. 
Lindsay,  James. 

The  Psychology  of  Belief  {\^l{))  140  n 
Lindsay,  Thomas  Martin. 

The  triumph  of  Christianity    .   453 
Lindsay,  Wallace  Martin. 

Aramaic  Texts      .  .  129  ?4 

Literature  of  Comparative  Religion 

is  still  scanty     .  .  .   516 

Liver  (The),  the  alleged  seat  of  the 

soul  ....   310 

Livingstone,  David. 

A  new  vision  of  Christianity    .   393 
Loat,  Leonard  Stevenson. 

The  Cemeteries  of  Abydos 
(1909-     )  ...     95 

LoiSYj  Alfred. 

Religion  prior  to  magic  .    7  n 

Criticism  of  the  anthropologi- 
cal method         .  .  .66 
Criticism    of   the    sociological 

method     .  .  .  .66 

Advocate     of    the     historical 

method     .  .  .  .66 

Abuses    of    the    comparative 

method     .  .  .  332  ?i 

Protest  against  an  unjust 
criticism  of  Roman  Catholic 
scholars    .  .  .  .  30  w 

Le^on     d'ouvertwe    du    cours 

d'histoire  des  religions  (1909)  66  n 
A  propos  d'histoire  des  reliaions 
(1911)        .         .  309,333  71 


page 
London  Theological  Studies  (1911)  .  4  w 
Lorenzo,  Giuseppe  de. 

India     e     buddhismo     antico 
(1904)       .         .  213  w,  258 

LoRET,  Victor. 

Egyptian  Totemism       .  .     20 

Loria,  Lamberto. 

Founder  of  Lares  .  ,  .   484 

Lotu^  Scripture.    The  .  .  .   284 

Loyalty  an  aspect  of  religion 

246,  264,  260,  282,  430 
Lucian. 

Le  Lea  Syria        .  .  ,     S7 

LUDERS,  HeINRICH. 

Joint -editor  of  Grundriss  der 
indo-arischen  Philologic  und 
Altertumskunde  .  .  455 

Lutheranism        .  .  .  .186 

Lyall,     Alfred     Comyn,     Right 
Hon.  Sir. 
Criticism  of  Sir  James  Frazer  15  n 
Lyon,  David  Gordon. 

The  Hammurabi  Code  .  .310 

Joint-editor  of  Studies  in  the 
History  of  Religions    .  .  310 


Magi.   The.      '    .  .  .  .277 

Magic.    General  survey  of 

197,  308,  309,  325,  377,  461, 
503. 
The  appeal  of        .  .  .53 

An  anthropological  studj^     6,  196 
Not  likely  to  unveil  the  origin 

of  religion  .  .  .   343 

V.  religion 

6,  In,  11,  23-4,  24  n,  25,  32, 
64,  67,  150,  173. 
as  associated  with  Totemism    212 
in  African  religion  .  .      56 

in  Celtic  religion    .  .  .   269 

A  symptom  of  religious  degen- 
eration ?    .  .  .  1,1  n 
See      BouviER,      Durkheim, 
FoucART,  Henry,  Hubert, 
Jevons,  King,  Lang,  Leu- 

BA,       LOISY,        MaCGREGOR, 

Marett,  Mauss,  Saintyves, 

Schmidt  (W.). 
Magna  Mater      .  .  .  .     ^iS 

Mafidbhdrata       .  .  .  282  n 

Mahdydna  .  .       283,  285,  287 

Malapert-Neufville,Maria  Con- 

stantia  von,  Freifrau. 
Die  ausserchristlichen  Religio' 

nen  und  die  Religion  Jesu 

Christi  (1914)     .  .  .382 


550 


INDEX 


PAGE 

Maunowski,  Bronislaw. 

The  Family  among  the  Austra- 
lian aborigines  (1913)  .     80 
Mana.     See  Marett,  Saintyves. 
Manaresi,  Alfonso. 

Ulmpero  romano  e  il  Cristiane- 
simo  (1913)        .  .  .224 

Manatt,  James  Irving. 

The  Mycencean  Age  (1914)  121  n 
Mandsean  religion         .  .     191,  339 

Die     mandaische     Religion 

(1889)        .  .  .  339  w 

Mandaische  Schriften  (1893)  339  ?i 
Manichseism  ....  191 
Manitius,  Maximilianus. 

Teutonic  migrations       .  ,  453 

Mankind  and  the  Church  ( 1907)         36  n 
Manu. 

The  religion  of       .  .  .   409 

Manuals  of  the  History  of  Religions. 

General  survey  of  .  .  168  f 

See  Bricout,  Chantepie  de  la 

Saussaye,Dussaud,GedeN, 

HuBY,  Jastrow,  Menzies, 

Moore,  von  Orelli,  Rei- 

NACH,       SoDERBLOM,       ToY, 

TuRGHi,  Warren. 

Such  Manuals,  to-day,  are 
usually  of  composite  work- 
manship 

169,    175  f,    184,  186  f,   225 

Yet  some  are  single-handed 
products 

168  w,     173  f,     181  f,    187  f, 
188  f,  191  f,  199,  225. 

Popular  Handbooks  of  the 
History  of  Religions  .  .     52 

See  Bishop,  Geden, Martin- 
dale,  Soderblom. 

No  adequate  Manual  of  Com- 
parative Religion 

52,  182,  516,  521 
Manuals  consulted  for  the  purposes 
of  this  volume  : 

American  Lectures  on  the  His- 
tory of  Religions  .  .   254 

Anglican  Church  Handbooks     .   396 

Cambridge  Manuals  of  Science 
and  Literature    .  .  .    376 

Extra- Biblical   Sources  for 

Hebrew  and  Jewish  History  .   458 

Handbooks  of  the  History  of 
Religions  .  .  .      195, 299 

Handbooks  of  Archceology  and 
Antiquities         .  .    95,  237  n 

Handbook  of  Assyriology  .      95 

Handbooks  to  Ancient  Civiliza- 
tions .  .      93,  94,  94,  94 


Manuals  {cont.) —  page 

Index  to  the  Sacred  Books  of 

the  East    ....  466 
Introduzione   bibliografica  alia 

scienza  delle  religioni  .  .   460 

Islam  (Der)  ....   250 
Lectures    on     the    History    of 

Religions  .          .          .          .186 
Manuals  for  Christian  Think- 
ers    298 

Manual  of  Egyptian  Archceo- 
logy .  .  .  .95 
Manual  of  Indian  Buddhism  456  n 
Monographies  bibliographiques 

463,465 
Oriental  Religions  (Luzac's) 

282,  282  n 
Marett,  Robert  Ranulph. 

The  pre-Animistic  sources  of 

religion     .  .  .  7,  26 

The  relation  of  magic  to  reli- 
gion .  .  .  24tn 
The  Threshold  of  Religion{  1909)     33 
Anthropology  (1912)        .          .     33 
Margoliouth,  David  Samuel. 
Mohammed   and    the    Rise    of 

Main  (1905)      .  .  274  w 

Mohammedanism  (1911)  273,  274  n 
The     Early     Development     of 
Mohaminedanism  (1913) 

206  n,  207  n,  235  n,  274 
Mariano,  Raffaele. 

A  pioneer  advocate  in  Italy  of 
the  critical  study  of  religion  349 
Marilliek,  L6on. 

A  keen  anthropologist   .  .21 

Critic   of  Sir  James  Frazer's 

theory  of  Totemism    .  21  n 

Translator  of  Mr.  Lang's 
books        .  .  .  98  n 

Marmorstein,  a. 

Religionsgeschich tliche    Studien 
(1910-     )  ...   318 

Maronites.     The  .  .  .   206 

Marriage  Customs         .       51,  60,  61,  80 
See    BuscHAN,    Hutchinson, 
Samter,  Westermarck. 
Marti,  Karl. 

Editor  of  Studien  zur  semiti- 
schen  Philologie  und  Reli- 
gionsgeschichte   .  .  .319 

Martin,  Alfred  Wilhelm. 

Contributor  to  The   Unity  of 

Religio7is  .  .  .  .218 

Great  Religious  Teachers  of  the 

East  (1911)        .  .  .215 

The  Life  of  Jesus  in  the  Light 
of  the  Higher  Criticisin  {1913) 

216  w 


INDEX 


551 


PAGE 

Martix,  Edward  Osborn. 

The  Gods  of  India  (1914)         .    109 
Martixdale,  Cyril  Charlie. 

Defends  the  use  of  the  com- 
parative method         .  332  n 
A  Christian  apologist 

386,  394,  438 
Contributor  to  Ghristus  .    185 

Editor  of  Lectures  on  the  His- 

torij  of  Religions    186,  383  n,  384 
The     Cults    and     Christianity 

(1911)        .  .  .     186,383 

In  God's  Nursery  (1913)        383  n 
Marucchi,  Orazio. 

Epigrafia  cristiana  (1910)        .   122 
Maspero,        Gaston        Camille 
Charles,  Sir. 
Researches  in  Egyptology 

83  w,  114  ?i 
Publication  of  Pyramid  Texts  114 
Researches  in  Mythology  .  98 
Editor     of     the     Bibliotheque 

egyptologique      ,  .  .93 

Manual  of  Egyptian  Archceo- 
^  logy  (1887)         .  .  .95 

Etudes  de  mythologie  et  d'archeo- 
logie  egyptiennes  (1893-     )    98  n 
Maspero,  Jean. 

Expert  in  Papyrology     .  .112 

Massignon,  L.,  L'Sveque. 

Sufism  and  Islam  .  .419 

Matriarchy  .  .  .     24-5,79 

Mauss,  Marcel. 

Researches  in  Ethnology    329,  351 
Misapprehension      concerning 
Sir  James  Frazer's  view  of 
Totemism  .  .  22  n 

'  Melanges  d'histoire  des  religions 
(1909)       .         .         .    98  w.  308 
Max   Muller,    Friedrich,    Right 
Hon. 
The  philological  approach  to 

Comparative  Religion  .    Ill 

Exaggerated  estimate  of  the 
assistance  which  Philology 
can  render  .  .        98,  111 

A   '  Turanian  '   group  of  lan- 


guages 


174 


Comparative  v.  Literary  Philo- 
logy .  ,  .  Ill 

A     pioneer     of     Comparative 
Religion    .  .  .     365, 467 

An  invaluable  popularizer        .   265 

Inaugurated  the  first  series  of 
Hibbert  Lectures         .  .   235 

Editor  of  The  Sacred  Books  of 
the  East 

265  n,  401,  405,  407,  466,  467 


Max  Muller,  F.  {coiit.) —  page 

Chips  from  a  German  Workshop 

(1867-75)  .         .7  71,  112  n 

Contributio7is  to  the  Science  of 
Mythology  {IHdl)         .  98  n 

Mazdaism.     See  Zoroastrianism. 
Media.     The  priests  of  .  .277 

Meinhof,  Carl. 

Afrikanische  Religionen  (1912)     56 
Religionen  der  schriftlosen  Vol- 
ker  Afrikas  (1913)     .       57  n,  60 
Mellone,  Sydney  Herbert. 

The  Philosophy  of  Religion     147  n 
Menzies,  Allan. 

History  of  Religion  (1895)    1 70, 187 
Merger,  Samuel  Alfred  Browne. 
Extra- Biblical  Sources  for  He- 
brew   and    Jewish    History 
(1913)       .         .        95,  134,  458 
Mercier,  Desire  Joseph,  Le  Car- 
dinal. 
A  patron  of  modern  research  .  423 
Mesopotamia.     Archaeology  of       .  87  f 
Method.     Evolution  of  a  scientific  392 
Each  science  utilizes  a  charac- 
teristic and  distinctive 

163,  172,  325,  328,  329 
as  employed  in  the  study  of 

religion : 
Analytic       ....   330 

See  Amelineau. 
Anthropological 

3,  17,  179,  268,  329,  351,  352 
See    Farnell,    MacCul- 
LOCH,  Frazer,  Jevons. 
Archceological        .  .  ,   329 

See  Breasted,  Garstang, 
Sayce. 
Biological     .  .  .  .66 

Comparative.     See    Compara- 
tive Method. 
Ethnographical      .       179,  329,  345 

See  van  Gennep. 
Ethnological 

190,  329,  330  n,  343  n,  360 
See  Graebner,  Schmidt 
(W.),  Steinmetz. 
Historical 

14,  66,  163,  164/,  179,  329, 
345,  346,  347,  350,  351,  352, 
361,  362,  406. 
See     DussAUD,     Goblet 
d'Alviella,       Oltra- 
mare,  Toutain. 
See       *  Religionsgeschicht- 
liche^  method. 
Historico-comparative 

163,  329,  346  f,  352,  354 
Historico-critical    .         .         .  349 


552 


INDEX 


Method  {cont.) —  page 

Historico  -  cultural 

46,  48,  330,  361,  366 
See  FoY,  Frobenius. 
Historico -ethnical  .  .  330  ?i 

Historico  -psycJiohg  ica  I 

330,  366,  367 
Mythological  .  .     268,329 

See   Ehrenreich,   Jere- 
MiAS,  Palmer. 
Philological  .  .         98,  111,  329 

See  Deissmann,  Max  Mul- 
leRjMoulton,  Wetter. 
Psychological         .       140,  152,  329 
See    Letjba,     Stratton, 

WOBBERMIN. 

Beligionsgeschichtliche 

331  f,    341,    367,   390,    402, 
442,  462. 
Criticism  of  this  method 

332,  341  f,  342  n,  391 
See    BoussET,    Cheyne, 

GUNKEL,  ScHIELE, 

Troeltsch,  Wernle. 
Scientific       .  .         78,  330,  504 

See  Vernes. 
Sociological  62, 65, 172, 329, 345, 352 
See  DuRKHEiM,  Hubert, 
Mauss. 
Syyitlietic       .  .  .  .330 

See  Richard  (P.). 
Mexico,  Archaeology  of  .  .94 

International  School  of  Arch- 
aeology and  Ethnology         .   427 
Meyer.  Eduard. 

Der  Papyrnsfund  von  Elephan- 
tine (1912)         .  .  .123 
Reich  und  Kultur  der  Chetiter 
(1914)        .          .          .          .95 
Meyer,  Richard  M. 

Altgermanische     Bcligionsge- 

schichte  (1910)  .  .  .110 

Migration,  and  its  cultural  conse- 


36,  39,  47 
303 
.  303 
.  92 
.  89 
.  453 
GIraebner, 


quences     . 

Prehistoric 

Arab   . 

Aramasan     . 

Hittite 

Teutonic 

See      Caetami, 

Noldeke,  Winckler. 

See  Race. 
Milligan,  George. 

Selections     from     the      Greek 
Papyri  (1910)    .  .  124/1 

The  New  Testament  Documents 
(1913)        ....    134 

Greek  Lexicon  of  the  New  Testa- 
ment (1913-     )  .  .  124  n 


Milligan,  G.  {cant.) —  page 

The   Vocabulary  of  the  Greek 
Testament  {1914-     )    .  124  ii 

Milk,    and    its    cultural    signific- 
ance    among    Greeks    and 
Romans   ....  31S 
Mills,  Lawrence  Heyworth. 
Our  Own  Religion  in  Ancient 
Persia  (1913)     .  .  .   29S 

Minera  Cult.     See  Cults. 
MiNoccHi,  Salvatore. 

Timely  critical  studies   .  .   304' 

II  Panteon  {19U)  .  .  .   299 

Miracles  an  alleged  handicap  .   246 

Missionaries,  German  v.  British     .    15S 

Seek    to    supersede    existing 

faiths         .  .  .     265,  378 

Promote   the    disposition    to 

frame  official  Creeds  .  .   448 

Rightly,  though  with  discrim- 
ination, to  be  esteemed        .   3S7 
Must  cultivate  the  gift  of  sym- 
pathy       ....   392 
Missionary  Colleges.     See  College 
OF  Missions.    Seminaries. 
Universities. 
Missionary   Conference   ( World) 

(1910)       .  .  .  291  w 

Missionary  motive,  changed  under 
the  influence  of  Compara- 
tive Religion      .       242,  392,  393 
Missionary  Society,  Church  .  .    395 

Wesleyan     ....   387 
Missions.  History  and  theory  of  337,  498 
Changed  conception  of 

57,  242,  378,  389,  498 
to  India  ....  254 
to  Japan.  ....  246 
to  Mohammedans 

206,  242,  271,  272,  485 
See  Beach,  Caldecott,  Gar- 
vie,    Mott,    von    Orelli, 
Speer,  Warneck,  Warren, 
Valensin. 
See     Periodicals.       Proceed- 
ings of  the  World  Mission- 
ary Conference  of  1910.   Sc- 
inaine  d'' ethnologic  religieusc. 
The   United  Study    of   Mis- 
sions series. 
Mithras,     The   Mysteries   of.     See 

CuMONT.    Mysteries. 
Mitteis,  Ludwig. 

GrundziXge  und   Chresiomaihie 
der  Papyruskundc  (1912)     .    124 
Moabite  Stone     ....   458 
Moffat,  James  Clement. 

A  Co7nparaiive  History  of  Re- 
ligions (1871-73)        330  n,  370  n 


INDEX 


o53 


MoFFATT,  James.  page 

Criticism    of    certain    Koinan 
Catholic  researchers    .  385  n 

Mohammed. 

His  character  and  teaching 

215,  251,  273,  274,  298,  303, 
453. 
See      Caetaxi.      Hartmaxx, 
Macdonald,  Margoliouth, 
Martin. 
Mohammedanism,^     General    Sur- 
vey of 

45,  171,  182,  183,  188,  191, 
203,  206,  241,  250,  271,  273, 
274,  303,  376,  382,  394,  404, 
406,  408,  423,  438,  453. 
Doctrine  of  the  unity  of  God  .  264 
Toleration  of  other  faiths  ? 

206-7,  216 
Alleged  proselytism  by  force 

207,  216 
Apologetics  of       .  .     369,  371 

Creeds  of      .  ,  .  .   448 

Folklore  of  .  .  .  .49 

Future  of     .  .  .  .251 

Its  missionary  activity        271,  272 
in  Sumatra  .  .  .   300 

V.  Christianity 

271,  291,  416,  469,  485 
See  Missions. 
Reforming  Sects    .       273,  288,  290 
Changes    due   to   its    contact 

with  other  faiths         .  .   242 

as  related  to  the  British  Em- 
pire .  .  .     242,  273 
as  related  to  Italy        242,  273,  304 
Must   be  interpreted   sympa- 
thetically           .  .  .378 
Societies,    Academic    Depart- 
ments, etc.,  created  to  fur- 
ther its  study    .          .     428,  498 
See  Bliss,  Browne,  Caetani, 
Geden,  Goldziher,  Hart- 
MANN,  Hughes,  Lammens, 
MacdoIstald,  Margoliouth, 
MoNTET,  Moore,  v.  Orelli, 
OsTRUP,  Sell,  Stubbe,  Tis- 

DALL. 

See  Periodicals.     Sufism. 
Monastic  Institutions  .  .  ,   206 

MoND,  Robert. 

Valuable  collection  of  Papyri     127 
Honographies  hihliographiques  463,  465 


PAGE 

Monotheism     alleged    to    be    the 
earliest  faith  of  man 

192,  221-2,  233,  397 
This  theory  challenged 

231,  232,  277,  397 
Zoroastrian  .  .  .  .277 

Montesquieu,  Charles  de  Secon- 
DAT,  Le  Baron  de. 
A  precursor  of  modem  com- 
j)arativists  .  .  .22 

Montet,  Edouard. 

De  ritat  present  et  de  Vavenir  de 
rislam  (1911)    .  .  .299 

Monuments.     The  deciding  voice 

of  the        .  .  .  .94 

of  Ancient  Greece         .  97  n 

of  Athens     .  .  .  .95 

Moon  Myths.     See  Myths. 
Moore,  Clifford  Herschel. 

Oriental  Cults  in  Spain.  .   310 

Moore,  George  Foot. 

Joint-editor  of  Studies  in  the 

History  of  Religions    .  .310 

History  of  Religions  (1914-     ) 

61,  169,  170,  188,  225,  281 

MORGENSTERN,  JuLIAN. 

Joint-editor     of     Studies     in 
Jewish  Literature        .  .319 

Morality.     Varying  conceptions  of    350 
V.  Religion    .  .       236,  240,  246 

Mormonism  .  .  .  .371 

Mortuary  Ritual.     See  Ritual. 
MoTT,  John  Raleigh. 

Necessity  for  a  more  special- 
ized study  of  religion        .   500 
The  Decisive  Hour  of  Christian 
Missions  {1910}  .  272  w 

MouLTON,  James  Hope. 

Eminent  philologist        .  .   392 

A  Christian  apologist     .     387,  389 
Employs  effectively  the  com- 
parative method         .     387,  388 
Criticizes  the  religionsgeschicht- 

liche  Methode     .  332  n,  391 

'  The  Applied  Science  of  Re- 
ligion '       .  .  .  390  n 
A  Ghrammar  of  New  Testament 

Greek  {\9m)       .  .  124// 

Greek  Lexicon  of  the  New  Testa- 

men«(1913-     )  .  .  124 /i 

Religions  and  Religion  (1913) 

364  n,  386 


^  Alternative  spellings,  found  in  this  volume,  include  '  Muhammedanism  '  (vide 
supra,  pp.  288,  299,  438,  etc.),  and  'Muhammadanism'  {vide  supra,  pp.  289,  292  n, 
300,  439  n,  etc.).  The  former  orthography  is  favoured  by  The  Expository  Times; 
the  latter  is  in  part  supported  by  entries  in  the  General  Catalogue  of  the  British 
Museum. 


554: 


INDEX 


MouLTON,  J.  H.  {cont.) —  page 

Early  Zoroastrianism  (1913) 

235  n,  275,  387  n,  483 
The    Vocabulary  of  the   Greek 
Testament  {I9l4r~  )     .  124  ?i 

MuiRHEAD,  John  Henry. 

Editor  of  the  Library  of  Philo- 
sophy       .  .  .  .155 
Murray,  David  Ambrose. 

Christian  Faith  and  the  New 
Psychology  (1911)        .  .161 

Murray,  George  Gilbert  Aime 

A  disciple  of  Usener       .  .315 

The   Rise   of  the   Greek   Epic 

(1907)        .  .  .  278  w 

Four  Stages  of  Greek  Religion 

(1912)  .  .       7n,  102, 278 
Murray,  Margaret  Alice. 

Ancient     Egyptian     Legends 

(1913)  .  .  .  447  w 
Museums,  a  special  aid  to  students 

of  Comparative  Religion     .   502 


Anthropological 

Archaeological, 
in  Cologne 
in  Leiden 

Ethnographical. 
List  of  leading 
National  . 
in  Leipzig 
in  Neuchatel 
in  Rome  . 

Ethnological. 


502 

502  n 
.  503 

.     11 

361,  425,  494 

.   502 

.   503 

58  n 


47,  502 
.  502 
.  502 
.  502 
.  502 
.  502 
82,  113,  114  7^,  502 
.  122 
.  123 
.  122 
.   236 


in  Berlin  . 
in  Calcutta 
in  Chicago 
in  Hamburg 
in  Moscow 
in  Washington 
British 
Lateran 

Royal  Museums  in  Berlin 
Vatican 
Mycenajan  civilization 
Myers,        Frederic        William 
Henry. 
Human  Personality  (1903)       137  7i 
Mylrea,      Clarence      Stanley 
Garland. 
Christianity  v.  Islam      .  519  n 

Mysteries.     The  primitive  27,  248,  419 
Effectiveness  of  the  appeal  of 

Oriental    .  .  .  .209 

Babylonian  .  .  .   473 

Mithraic       ....   486 

Orphic  .  .  .  .248 

Mystery  Religions.    See  Mysteries. 

Mysticism,     and    its    relation    to 

Psychology       137,  142,  146,  148 


Mysticism  {cont.) —  page 

Its  relation  to  Religion 

96,  179,  239,  280,  282,  289, 
447  n. 
Its  risks        ....    141 
See  Ames,  Giles,  Hill,  Hock- 
ing, Inge. 
Myth  of  the  dying  gods         .  .14 

Mythology.    General  survey  of        .     96 
Origins  of     .  .  .  .96 

Relation  to  Ethnology  .  .    100 

Relation  to  Psychology 

100,  136,  138 
Traceable  in  all  religions 

96,  99,  108,  320,  325 
Olympian  religion  .     248,  280 

Asianic  influence  visible  in  .  310 
V.  the  History  of  Religions  .  326 
V.  Comparative  Religion  .      75 

Its  diligent  study  essential 

423,  424,  444,  456 
Gesellschaft    fur     vergleichende 

Mythenforschung        97,  100,  110 
Projected  Lexicon  of  Greek  and 
Roman  Mythology  and  Reli- 
gion .  .  .  413  n,  419 
See  Amelineau,  Carpenter, 
Chad  WICK,    Clodd,     Cook 

(A.  B.),  CURTIN,  DiETERICH, 

DowsoN,  Ehrenreich,  Far- 

NELL,  FaUSBOLL,  FoY,  FrA- 

ZER,  Frobenius,  van  Gen- 
NEP,  Harrison,  Hartland, 
Helm.     Jeremias,     Koch. 
KuHN,  Lang,  Levy-Bruhl, 
MacCulloch,    Mackenzie, 
Martin  (E.  0.),  Maspero. 
Max  MiJLLER,   Meyer  (R. 
M.),  Murray  (G.),  Palmer, 
Reinach,  Rhys,  Roscher, 
Schmidt     (W.),     Spence, 
TouTAiN,  Toy,  Wundt. 
See  Encyclopaedias.    Grund- 
riss  der  indo-arischen  Philo- 
logie  und  Altertumskunde. 
Myths.     Primitive        .  .  .27 

Origin  of       .  .  .        73,  197 

'  A  disease  of  language  '  .    102 

V.  Legends    .  .  .         .  9()  ?i 

V.  History  ....  104 
Classification  of     .  .  .    197 

of  the  Moon  .  .  .100 

of  the  Stars  .  .  .     20 

of  the  Sun  100,  104-5,  230,  231 
Their  astral  interpretation  20,  97 
Babylonian  .  .  .   460 

Celtic  .  .  .  268  w 

Egyptian  ....  460 
Greek  .  280-1,460 


INDEX 


555 


Myths  {cont.) —  page 

Researches  recommended  and 

projected  .  .  .   255 

See  Danson,  Jastrow,  Jere- 

MIAS,  ROLLESTON,  WiNCKLER . 


Macauliffe,  Max  Arthur. 

The  Sikh  Beligion  (1909)  260,  447  n 
McClure,  Edmund. 

Modern  Substitutes  for  Tradi- 
tional Christianity  (1913)     .   400 
McComas,  Henry  Clay. 

The  Psychology  of  Religious 
Sects  {\9\2)        .  .  .161 

MacCulloch,       John       Arnott, 
Canon. 
Celtic     conceptions     of     the 

Future  Life         .  .  .419 

Rejoinder    to    M.     Foucart's 
criticism   of   the  anthropo- 
logical method  .  .  .    9  n 
Comparative  Theology  (1902)   268  n 
Religion :      Its     Origin     and 

Forms  {1904.)     .  .  267  w 

The  Childhood  of  Fiction  {1905) 

267  w 
The    Religion   of   the    Ancient 
Celts  (1911)        .  .   97  w,  267 

Macdonald,  Duncan  Black. 

Head  of  the  new  '  Department 
of  Mohammedanism  '  at 
Hartford  .  .  .  .498 

The  Development  of  Muslim 
Theology,  Jurisprudence,  and 
Constitutional  History  (1903) 

270  n 
The  Religious  Attitude  and  Life 

in  Islam  {1909)  .  270  w 

Aspects  of  Islam  {1911)  .   270 

Macdonell,  Arthur  Anthony. 
Max  Miiller's  contributions  to 

the  study  of  religion  .  .   467 

A  Vedic  Grammar  (1910)         .   455 
Vedic  Index  of  Names  and  Sub- 
jects {1912)         .  .  .456 
Encyclopcedia   of    the  earliest 
known  Aryan  religious  beliefs  457 
McDougall,  William. 

The  Pagan  Tribes  of  Borneo 
(1912)        .  .  .  .60 

Macfadyen,  Dugald. 

Truth  in  Religion  (1911)  .    161 

McGiFFORD,  Arthur  Cushman. 
Contributor  to   The    Unity  of 
Religions  .  .  .218 

Macgregor,  Duncan. 

The  Druids  .  .  .269 


page 
Mackenzie.  Donald  Alexander. 
Teutonic    Myth    and    Legend 

(1912)  .  .  .  .109 
Egyptian    Myth    and    Legend 

(1913)  .  .  .  .110 
M'Lennan,  John  Ferguson. 

Theory  of  Totemism       .  .     29 


Nanak. 

The  first  Sikh  Guru       .     262,  264 
Nansen,  Fridtjof. 

Eskimo  Life  (1893)  .         1 50  w 

Natalis,  Alexandre. 

A  precursor  of  modern  com- 
parativists  .  .  .22 

Natural  Religion.    See  Religion. 
Natural  Theology.    See  Theology. 
Nature  Worship.    See  Cults. 
Naville,  Edouard. 

Representative     archaeologist  83  n 
Presidency    of    the     Institut 
Suisse   d' anthropologic,    Ge- 
neva .  .  .    428,  473 
Account  of  the  Osiris  tomb  at 

Abydos     .  .  .  ^       .   482 

La  Religion  des  anciens  Egyp- 

tiens  {190Q)        .  .  .299 

Archceology  of  the  Old  Testa- 
ment (i913)        .  .  .     95 
Negro  V.  American  Indian     .  .      36 
The  African  and  his  religion    .     56 
Neumann,  Karl  Eugen. 

His    translations    of    Eastern 

texts  criticized  .  259  n 

BuddhistischeAnthologie{  1892)259  n 
Die    Reden    Gotamo    Buddhos 

(1896-1902)      .  .  259  n 

Die  Lieder  der  Monche  tind 
Nonnen  Gotamo  Buddhos 
(1899)      .  .  .  259  n 

I  Discorsi  di  Gotamo  Buddho 
(1907)      .  .  .  259  w 

Neumark,  David. 

Joint -editor  of  Studies  in 
Jewish  Literature        .  .319 

Newman,  John  Henry.  Cardinal. 
An    enlarged    conception     of 
Christianity        .  .  .   393 

New  York  University.      See  Uni- 
versities. 
Nicolas,  A.  L.  M. 

Seyyed  Ali  Mohammed,  dit  le 

Bab  (1905-     )  .  .  292  n 

Le  Bey  an  persan.  (1911-14)     292  n 
Nigeria.    Explorations  in      .  .     44 

Nikko  and  its  temples.  ^S'ee  Temples. 


556 


INDEX 


PAGE 

Nile-god.  See  Gods. 
NiLSSON,  Nils  Martin  Persson. 
Defends  the  pre-Animistic 
theory  of  the  origin  of  reli- 
gion .  .  ,  .26 
Notes  on  a  projected  Lexicon 

of  Greek  and  Roman  Religion  419 
Griechische  Feste  (1906)  .  26  n 

Primitive  Religion  (1911) 

26,  330  n,  462  n 
NiVEDiTA,  Sister. 

Myths    of    the    Hindus    and 

Buddhists  (1913)         .  .110 

See  Noble. 
Noble,     Margaret     Elizabeth. 
Otherwise  known  as  '  Sister 
Nivedita  ',  q.  v. 

NOLDEKE,  ThEODOR. 

Prehistoric  migrations  of  the 

Arabs        ....   303 
Non-Christian  Religions.     General 

survey  of  175,  177,  183,  442 

Contain  numerous  fundamental 

truths       .  .  .     392, 393 

Depositories     of     a     genuine 

revelation?         .  .  .   393 

Conspectus  of  beliefs  of  .   405 

Their  study  highly  important 

381,  499,  500 
A      preparation      for      Chris- 
tianity ?   .         388,  392,  395,  400 
Their  testimony  to  the  value 

of  Christianity  .  .   400 

A  challenge  to  Christianity  389,  423 
Missions  to  .         .         399,  423,  499 

See  Missions. 
Non-Christian      students      in 

Christian  Colleges  .  497,  501 

See  Seminaries. 
Non-Christian   Religious   Sys- 

tems  (1877-1905)         .  .  52  n 

Die    orientalischen    ReUgionen 

(1906)        .  .  .  183  w 

Non-Denominational     Schools     of 

Theology.    See  Schools. 
Norton,  Francis  Collins. 

Bihle    Studenfs   Handbook    of 

Assyriology  (IdOS)      .  .     95 

Nukariya,  Kaiten. 

The   Religion  of  the  Samauri 

(1913)        .  .  .  .282 


Oath  (An)  among  Semitic  peoples    318 
Oldenberg,  Hermann. 

Contributor  to  Die  ReUgionen 
des  Orients  .  .  .184 


Oldenberg,  H.  {cont.) —  page 

Promoter  of  Quellen  der  Reli- 
gions-Geschichte  ..  .  406 
Buddha,  '  sein     Lehen,     seine 
Lehre,  seine  Gemeinde  (1881)  299 
Oldham,  Joseph  Houldsworth. 
Editor    of    The    International 
Review  of  Missions       479,  517  n 
Oltramare,  Paul. 

Advocate     of    the     historical 

method     .  .      350,  352, 419 

Researches  in  Buddhism         .  419 
UHistoire    des    idees    theoso- 

phiques  dans  rinde{l901-  )  351  n 
La    Formule    houddhique    des 

douze  causes  {1909)      .         351  w 
La  Faillite  de  la  methode  his- 
torique  (1911)     .  .  .   350 

Olympian  religion.   See  Mythology. 
Omens  among  the  Babylonians  256,  317 
Oppenheim,  Max  von.  Baron. 

Der  Tell  Halaf  und   die   ver- 
schleierte  Gvttin  (1909)  .     85 

Oppert,  Julius. 

Expert  philologist  .  .113 

Orelli,  Conrad  von. 

Defends  a  '  Turanian  '  group 

of  religions         .  .      174,  191 

A llgemeine   Religionsgeschichte 

(1899)       .     170,  191,  299,  370  w 
Der  Islam  (1911)  .  .  .   299 

Oriental  faiths,  and  the  strong  in- 
fluence they  have  exerted 
upon  Western  faiths  .  .   208 

V.  Occidental  faiths         .  .   209 

A  preparation  for  Christianity  ?  208 
Orientalists.  International  Congress 

of.     See  Congresses. 
Osiris  Worship.    See  Cults. 

Tomb  at  Abydos  .  .     95,  482 

Ostraca.    an   aid   to    Comparative 

Religion     .  .      130,  131,  135 

Theban  Ostraca  (1913)    .  .    135 

OsTRUP,  Johannes  Elith. 

Islam  {19U)  .  .  .299 

Otto,  Rudolf. 

A  promoter  of  Quellen  der  Reli- 
gions-Geschichte  .  .   406 

Outgrown  beliefs.      See  Supersti- 
tions. 
Owen,  David  Cymmer. 

The  Infancy  of  Religion  (1914)     34 
Oxyrhynchus  and  its  papyri 

119,  123,  124 


Paganism.    The  overthrow  of  209  f 

Paintings.    Sacred  Japanese  .  430 


INDEX 


557 


PAGE 

Palestine  and  its  Folklore     .  .     49 

Its  earliest  history  .  .     82 

Exploration  Fund  .  .87 

Pali  texts.     See  Texts. 
Palmer,  Abbam  Smythe. 

^,  Researches  in  Mythology        .   329 
An      over-multiplication      of 

'  parallels '  .  .  .105 

Babylonian   Influence    on    the 

Bible  {1S91)      .  .  lOo  n 

Jacob  at  Bethel  (1899)    .  105  7i 

The  Samon-Saja  (1913)  .     104 

Pantheism  .  .      149,  197, 247 

Papyrologv.  The  science  of  1 12,1 18  f,  425 
Aramaic       .  .  .      124,  128 

Discoveries  at  Elephantine 

116,  123,  127,458 
Recent  British  research 

123  n,  125,  134,  482 
Collections  deposited  in  Berlin 

123  n,  125 

See  Budge,  Cheyne,   Deiss- 

MANN,  VON  Gall,  Grenfell, 

Helbing,  Hogarth,  Hoon- 

acker,      Hfxt,     Johnson 

(J.  DE  M.),  MiLLIGAN,  MlTT- 
EIS,    MOULTON,     RaUSCHEN, 

Robertson,     Rubensohn, 
Sachatj,    Sayce,    Ungnad, 
Wessely,  Wilcken. 
Parallelisms  between  religions 

143,  145,  165,  325,  519 
Due  to  (1)  fundamental  unity 

of  human  nature  .   357,  391 

Or  to  (2)  conscious  borrowing 

357,  358 
Or    to    (3)    accidental   juxta- 
position and  contact  .  .   358 
Comparative    Religion    inter- 

prets  these  likenesses  .    165 

Imaginary  132,  165,  287,  518 

Buddhism  v.  Christianity   285,  310 
Greek     Religion     v.     Modern 

Greek  Folklore  ...       5 
Greek     Religion     v.     Modern 
Slavonic  Folklore        .  .  419 

Pabiser,  Ernst. 

Einfuhrung   in  die   Eeligions- 
psychologie  (1914)       .  .    161 

Parkinson,    Richard    Heinrich 
Robert. 
New  Guinea  Totemism  .     21 

Parliament    of   Religions,         The 

Chicago    .  .  .  .311 

Parsism.    See  Zoroastrianism. 
Patten,  Simon  Nelson. 

TJie  Social  Basis  of  Religion 
(1911)        .  .  .  .80 


PAGE 

Paul,  Saint. 

His  distinctive  teaching 

227,  280,  306,  312 
His     indebtedness     to     Stoi- 
cism ....   228 
Pearson,  Alfred  Chilton. 

Researches  in  Stoicism  .  226  n 

Pedersen,  Johannes. 

Der     Eid     bei     den     Semiten 

(1914)         .  .  .  .318 

Peet,  Thomas  Eric. 

The     Cemeteries     of     Abydos 

(1909-     )  ...     95 

Peisker,  [T.]     Johann. 

Contributor  to  The  Cambridge 

Medieval  History        .  .   453 

Peitschmann,  Richard. 

A  promoter  of  Quellen  der  Reli- 

gions-Geschichte.         .  .   406 

Perdelwitz,  Richard. 

Die  Mysterienreligion  und  das 

Problem  des  I.  Petrusbriefes 

(1911)        .  .  .         316  ?^ 

Periodicals,  Journals,  etc.  : — 

Select  list  of  .  .  .   468 

List    of    antliropological    and 

ethnological       .  .  .11 

Ancient  Egypt        .  .    4=5  n,  470 

Annals    of    Archceology     and 

Anthropology     .  .       84,  471 

Anmuil  of  the  British  School 

at  Athens  .  .  .   250 

A7ithropos 

46  n,    330  n,  356,  360,  472 
Archiv  fur    Papyrusforschun^ 

und  verwandte  Gebiete  .  472 

Archiv    fur     Beligionsivissen- 

schaft         ....  473 
Archives   Suisses   d'Anthropo- 

logie  Generale        428,  429  n,  473 
Archivio  per  V Antropologia  e 

VEtnologia  .  .  .   473 

Asiatic  Review       .  .  .   474 

Asiatic  Quarterly  Review  .   474 

Asiatic  Society.       Journal  of 

the  Royal   .         .         .  431  w 

Athenceum  .  .  .   474 

Biblical  World       .  .  .   475 

Bilychnis      ....   475 
Bollettino  di  Letter atur a  Critico- 

Religiosa  .  .  .   476 

British  Weekly       .  .  S  n,  520  n 

Bulletin    d'Histoire    Comparee 

des  Religions      .  .   74  w,  487 

Bulletin  de  Vlnstitut  de  Socio- 

logie  Solvay        .  .  .   464 

Bulletin  de  la  Societe  d^ Anthro- 
pologic      .  .  .         431  w 


558 


INDEX 


Periodicals  (cont.) — 

PAGE 

Chinese  Review 

430  n 

Classical  Studies. 

The  Year's 

Work  in    . 

.    9n 

Ccenohium    . 

.     476,  477 

Comparative  Religion.     Neces- 
sity for  a  Journal  of    .   468,  516 
Critical  Revieic       .  .  .   487 

Cultura  Contemporanea 

349  n,  461  n,  476 
Cultura  Moierna  .  .   477 

Dublin  Review       .  .  383  n 

Edinburgh  Review  .  .  24:  n 

Egyptian  Archceologi/.    Journal 

of    .         .         .         .123  n,  482 
Egyptian  and  Oriental  Soc  ety. 

Journal  of  the  Manchester    .   482 
English  Review     .  .  279  w 

Etudes         .  .  .30  ?i,  384  n 

Expository  Times 

141  n,  258  n,  332  n,  373  n, 
402  n,  477,  512  /i,  521  n. 
Graphic        .  .  .  .  83  n 

Harvard       Theological       Re- 
view ....  478 
Hihhert  Journal 

40  n,  63  n,  279  n,  385  n,  478 


Inquirer 

.  479 

Interpreter 

.  480 

Islafn 

.  480 

Lares 

.  484 

Literature 

.   491 

Man   . 

.  29  ?i 

Mercure  de  France 

.     19 

Mir  Islama 

.   481 

Missions.     Intern 

ational     Rc- 

vieiv  of     . 

72  /i,  272 

n,  479 

Moslem  World 

293  n, 

485,  489  n 

,  519  n 

Muspon 

•                   • 

130  w 

New  World 

,                    , 

.   478 

Open  Court 

,                   , 

.   485 

Oriental  Society. 

Journal 

of 

the  American 

.  481 

Oriental  Society. 

Journal 

of 

the  Manch 

ester 

.   482 

Orientalisches  Archiv      .  .481 

Oxford  Magazine  .  .513 

Palestine    Exploration    Fund. 

Quarterly  Statement  of  the  .  50 
Petermanns  Mittheilungen  47  n 

Psychology.   American  Journal 

of  Religious        .  .  .   469 

Quarterly  Review    .  .   98  n,  486 

Quarterly  Review.  Church  486  n 
Quarterly  Review.  Imperial  and 

Asiatic  ....  474 
Quarterly  Review.  London  486  n 
Quest  .         .         .  .  486 


Periodicals  {cont.) —  page 

Recherches    de    Science    Reli- 
giev^e 

7  n,  23  n,  30  n,  74  n,  141  n, 
258  n,  384  n,  487. 
Review  of  Theology  and  Philo- 
sophy      .   9  n,  269  n,  405  n,  487 
Revue  du  Clerge  FranQais         .    175 
Revue    d'  Ethnographic    et    de 

Sociologie  .  .19,  488 

Revue  de   VHistoire  des   Reli- 
gions 

20  n,  21  71,  38  w,  69  n.  344  n, 
345  n,  347  n,  351  n,  488,  489 
Revue  d'Histoire  Ecclesiastique  423  n 
Revue  du  Monde  Musulman 

481,  488,  489 
Revue  Suisse  d' Ethnographie  et 

d'Art  Compare  .      .      489,  503  n 
Revue  de  VUniversite  de  Bru- 

xelles         .  .        346  n,  347  n 

Rivista  degli  Studi  Orientali      .  487 
Rivista     Storico-Critica     delle 

Scienze  Teologiche      199  n,  476  n 
Scientia         .  .  .  353  n 

Sociological  Revieiv  .  63  n,  490 

Sociology.     American  Journal 

of 470 

Theological  Studies.      Journal 

of 483 

Theologische  Literaturzeitung 

294  n.  490 
Times  .  141  n,  260  n,  475 

Times  Literary  Supplement      .   491 
Welt  des  I  slams 

272  n,  428  n,  481,  489  n,  492 
Zeitschrift  fur  Ethnologic  46  n 

Persism.    See  Zoroastrianism. 
Peters,  John  Punnett. 

The   Religion   of  the   Hebrews 
(1914)     .  195  w,  299,  433  ?i 

Petrie,    William    Matthew 
Flinders. 
Collection  of  Casts  of  Hittite 

faces  .  .  .      90,  91 

Collection  of  Papyri       .  .125 

Early  Egyptian  graves  .  .      92 

Editor  of  Ancient  Egypt 

"91  n.  470,  482 
Religion     in     Ancient     Egypt 

(1906)        ...  91  n 

Personal    Religion    in    Egypt 

before  Christianity  (1909)     .  91  ;i 
The  Arts  and  Crafts  of  Ancient 

Egypt  {1909)      .  .  .90 

Egypt  and  Israel  (1910)  91  n 

A t'nulets  {19U)      .  .  .61 

Pettazzoni,  Raffaele. 

A  studious  anthropologist        .     35 


INDEX 


559 


Pettazzoxi,  R.  {cont ) —  page 

Special  qualiticatioiis  for  ethno- 
logical research  .  58  n 
Originof  theideaof  God           .   426 
Nirvana        ....   426 
Rejoinder    to    critics    of    the 

comparative  method  .  .   354 

La     Beligione     primitiva     in 

Sardegna  {\'d\2)  .  ^       .57 

La  Scienza  delle  religioni  C  il 
svx)  metodo  (1913)        .  .   353 

Pfannmuller,  Gustav. 

Die  Klassiker  der  Religion  und 
die  Religion  der  Klassiker 
(1-912-    )  .         ;         .  299 

Pfennigsdorf,  Emil. 

Religionspsi/chologie  und  Apo- 
logetik  {1912)     .  .     161,400 

Pfleiderer,  Otto. 

Religion  und  Religionen 
(1906)      .  .  .  .364?i 

Pharaoh. 

Alleged  divine  prerogatives 

230,  231 
Phelps,  Myron  H. 

Ahbas  LJjfendi  (1903)   .         .  293n 
Phenomenology  of  Religion.     See 

Religion. 
Philipson,  David. 

Joint-editor  of  Studies  in 
Jewish  Literature         .  .319 

Philistines'  alleged  introduction 
of  Cretan  hieroglyphs  into 
Syria         .  .  .  .121 

Phillpotts,  Bertha  Surtees. 

Germanic  Heathenism  .  .   453 

Kindred  and  Clan  in  the  Middle 
Ages  and  After  (1913)  .     TO 

Philology.    General  survey  of  .   Ill 

Literary  v.  Comparative         111-3 
Arabic  ....   243 

Assyrian        ...  115  w 

Hittite  .  .  .  115  n 

Sumerian      .  .  .  115  w 

Its  relation  to  Anthropology    .    1 12 
Its  relation  to  Archaeology 

113,  131 
Its  relation  to  History  .  .     83 

Its  ability  to  promote  Com- 
parative Religion 

111,  113,  115,  131,  320,  322, 
402.      *..■ 
Early  texts  bearing  upon  reli- 
gion .  .  .  .113 
See    Botta,    Budge,    Deiss- 
MANN,  Evans,  Goldziher, 
Helbing,  van  Hoonacker, 
Mercer,    Milligan,    Max 
MuLLER,  Meyer  (M.),  Op- 


Philology  {cont.)  page 

PERT,     Rogers,     Sachau, 
Sayce,Schrader,Stummer, 
Wessely,  Wetter. 
See  Periodicals.     Congres- 
ses.   Special  Works. 

Philosophy  of  Religion.    See  Reli- 
gion. 

PiCKTHALL,  MaRMADUKE  WiLLIAM. 

Editor  of  Folk-Lore  in  the  Holy 
Land  {1910)       .  .  .      50 

Pinard,  Henri. 

Warmly   defends    use    of   the 

comparative  method    333  n,  356 
Quelques     precisions     sur     la 
methode  comparative  (1910)     356 
Plato  to  St.  Paul.     From    .  .  280 

Platonism.      The  subordination  of 

Lower  to  Higher  in    .  .214 

Pottery.    Egyptian      .  .  .131 

Mesopotamian       .  .       '^^,  131 

Theban  .  .  .  .135 

Polytheism.    The  beginnings  of 

26,  197,  232,  264 

POUSSIN.      LOTJIS     DE     LA  VaLLEE. 

See  La  Vall^e-Poussin. 
Powell,  John  Wesley. 

North  American  Totemism  .  21 
Pragmatism  ....  147 
Pratt,  James  Bissett. 

Indebtedness     to      Professor 

James       .  .  .  .153 

Employment  of  the  Question- 
naire        .  .  .  .155 
The  future  of  religion    .          .152 
The    Psychology    of    Religious 
Belief  {1907)      .            153,  155  7* 
Prayer.      The   doctrine   of 


M. 


'     234.  37 
Dussaud's 


Pre-Animism 
theory 

Dr.  Marett's  theory 

Dr.  Nilsson's  theory 

M.  Reuter's  theory 
Presbyterianism 
Priesthoods  .  .       172,  325, 

Conceptions  in  different  faiths 
of     . 

in  Babylonia 

in  China 

in  Egypt       . 

in  Media 

among  the  Druids 
Primitive  Religion.    See  Religion. 
Princeton  University's   '  Graduate 
School '.    See  Universities. 
Principe  de  vie.  Le        .  .  . 

Propaganda     of    religion.  The. 
See  Missions    . 


396 
179 

r,  26 

26 

32 

186 

337 

197 
234 

286 
321 

277 
277 


179 
391 


560 


INDEX 


Prophets.  The  Hebrew  page 

175,  215,  217,  391 
Non- Jewish  .       337,  391,  393 

Protestantism.    In  outline    ,  .218 

Inadequately  portrayed      185,  186 
Aggressive  in  promoting  Com- 
parative Religion     176,  178,  185 
Missionary  zeal.     See  Missions. 
Psychical  research        .       137,  141,  146 
Proceedings  of  the  Society  for 
Psychical  Research      .  137  n 

Psychology.  General  survey  of  .  136 
A  favourite  British  studv  63,  140 
Celtic  .  .  ."        .     60 

Ethnical       .  .  .     107,  108 

Social  .  .  .  .149 

The    psychological    unity    of 

mankind  48,  140,  145,  509 

The  explanation  of  similarities 
between  alien  cultures.         .     48 
See  Parallelisms. 
One  of  the  roots  of  religion  26,  136 
V.  Anthropology    .  .  .11 

V.  Comparative  Religion  .   326 

i\  Mysticism  .  .  .137 

V.  Mythology         .  .  .138 

V.  Sociology  .  .  .138 

A  special  aid  to  Compara- 
tive Religion  .  .  320,  322 
See  Ames,  Boas,  Cook  (S.  A.), 
Faber,  Gill,  Hill,  Hock- 
ixG,  King,  Leuba,  Murray 
(D.  A.),  Pratt,  Stalker, 
Steven,  Stratton,  War- 
NEGK,    Warner,    Wobber- 

MlN,  WUNDT. 

Pyramids,     their     temples     and 

tombs  92,  114,  230-1 


Quellen     der     Religions-Geschichte 

(1913-     )  .         .         .         .405 
Questionnaire.     Ineffectiveness  of  the 

154,  155,  156,  201 
QuiGGiN,  Edmund  Crosby. 

Editor  of  Essays  and  Studies 

27,  48  n,  321  n,  333  n 
Qufan.    See  Koran. 


Ra,  the  Sun-god.    See  Re. 

Race.     The  problems  of        .  36-8 

Migrations              .       303,  453, 464 

Contact  of  races    .          .  .421 

Interracial  problems       .  .   420 

The  Jewish  .  .  .  .443 
See  Boas,  Zollschan. 


page 

,  299 


253 


Rai,  Lajpat. 

The  Arya  Samaj  (1915) 
Ram  Mohan  Roy,  Rajah. 

Religious  reform  in  India 
Ramsay,  William  Mitchell.  Sir. 
Archaeology    and    history    of 
Asia  Minor         .  .  83  n 

Randall,  John  Herman. 

Joint-editor   of,    and    contri- 
butor to.  The  Unity  of  Reli- 
gions ....    217 
Rapson,  Edward  James. 

Ancient  India  (1914)      .  .  224 

Rauschen,  Gerhard. 

Neues    Licht   ans    dem    alien 
Orient  (1913)      .  .  .125 

Rawlinson,  Hugh  George. 
Indian   Historical   Studies 

(1913)        .  .  .  .318 

Re,  the  Sun-god  .  .  .   230 

Recent  Christian  Progress  (1909)     138  n 
Reclus,  Michel  Elie. 

Degeneration  in  religion  .       6 

Reinagh,  Salomon. 

Brilliant  popularizer  of  current 

anthropology     .  .  3,  31,  351 

Celtic  Totemism    .  .  .20 

Totemism  the  primitive  religion 

of  mankind        .  .         29,  31 

His  theories  severely  criticized 

21,  309,  344 
The  growth   of  mythological 

study        .  .  .  .  98  72. 

Differences  that  separate  reli- 
gions        ....   359 
Cultes,     mythes     et     religions 

(1905-     )         3  n,  21  n,  28,  98  n 
Orpheus  (1909) 

168  n.  178,  268  n,  309 
Religion.     Defined  by  : 

Durkheim     ,  .  .  .171 

Dussaud       .  .  .  .180 

Labanca  ....  350 
Loisy  .....  309 
1.  In  General. 
A  universal  instinct  30,  313,  391 
No  race  without  a  religion  .  464 
A    divine    factor    in    human 

nature       .  .  .     223,  313 

A  mystery    ....   316 
Best    studied    in    its    highest 

types         ...         8,  343 
Most    fruitfully    studied     by 
concentration   upon    a   few 
religions,  or  upon  a  single 
selected  phase  of  religion      .   225 
A  unity        ....   358 
Yet  many-sided    .  .  .  300 

No  religion  sacrosanct  .         .  370 


INDEX 


561 


Religion  (con^.) —  page 

V.  Ethnology  .  .         10,  36 

V.  Magic 

6,  7  71,  17,  23-4,  24  7i,  25,  32, 
64,  67,  150,  173. 
V.  Morality  .  .  .     236,  240 

V.  Mythology  .  .  .    108 

V.  Superstition       .  .  .In 

A  new  conception  of      .  .   518 

Scientific  study  of.     See  The 

Science  of  RELioioisr. 
Comparative.     See  Compara- 
tive Religion. 
Mystery.    See  Mysteries. 
Natural.    See  Theology. 
Positive        .  .  .  .313 

Its  consolidating  and  separat- 
ing influence      .  .  .  421 
Degeneracy  in  religion 

6,  222,  337,  360,  397 
The  future  of  4,  152,  218,  336,  448 
The  best       .  .       245,  369,  513 

The  perfect  .  .  .     203,  263 

The  religion  of  the  future        .   218 
A  universal  religion  ?     .  .   408 

The  Religion  of  Humanity     .   152 
See      Carpenter,      Clemen, 
Geden,   Jevons,   MacCul- 

LOCH,    TiSDALL. 

2.  Primitive  Religion. 

The  beginnings  of  religion 

5,  6,  6  n,  21-2,  26,  29,  159, 
171,  174,  181,  183,  185,  187, 
189,  191,  192.  195,  203.  218, 
280,  337,  343,  350,  354,  406, 
418,  461,  501. 
The  growing  study  of 

4,  23,  26,  73,  142,  159,  365 
Its  psychological  roots  .  26,  140 
The  embryology  of  religion  .  6  n 
The  phenomenology  of  religion  355 
Definition  of  .  .  .73 

The  product  of  the  collective 
thinking  of  a  savage  com- 
munity    .  .  .  .65 
Conceptions  of  resurrection  in     14 
Its  impenetrable  obscurity 

6,  7,  174,  343 
in  Australia  .  .  .67 

in  Central  Africa  .  .  .56 

in  China       ....   212 
in  Sardinia  .  .  .  .57 

See  Carpenter,  Durkheim, 
Jevons,  Lang,  Nilsson, 
Reuter. 

3.  The  History  of  Religions. 
General  conspectus 

163,  202,  218,  282,  283,  320, 
337,  338,  363,  364,  377,  401, 


Religion  [cont.) —  page 

408,  425,  426,  430,  434,  439, 
448,  451,  461,  473,  496,  499, 
501. 

Demands  patient  study  .   313 

Advantages  derivable  from 
this  study  .  .  .167 

Various  preliminary  studies     .   316 

Its  function  is  to  accumulate 
the  necessary /acfs      .  .   334 

No  separate  mandate  to  com- 
'pare  these  facts  .     326,  327 

V.   Comparative    Religion 

511,  516  w 

Its  increasing  literature  : 

Popular  Handbooks   .       52,  309 
General  Manuals         .  .   168 

Associated  Religions  .  .   204 

Individual  Religions  .  .   224 

Detached  Problems    .  .   302 

International  Congresses         .   311 

The  immediate  precursor  of 
Comparative  Religion  .    167 

The  indebtedness  of  Compara- 
tive Religion  to  .     164,  320 

This  indebteditess  must  not 
be  exaggerated  .  .    167 

Religions  of  the  East  early 
supplanted  those  of  the 
West         .y      .  .  .208 

All  religions  spring  from  one 
source       ...         5,  370 

All  contain  truth  .  .     288,  294 

All  have  features  in  common         4 

All  grow  subject  to,  and  re- 
spond to,  influences  reaching 
them  from  without     .  .   334 

All  are  fundamentally  one 

217  f,  408,  519 

All  lead  towards  one  goal         .  370 

See  {supra)  Contents,  pp. 
vii-ix,  and  pp.  204,  223-4, 
295-302,  and  317-9.  Earth, 
BoussET,  Breasted,  Cu- 
mont,  Farnell,  Farquhar, 
Fowler,  Giles  (H.  A.), 
Goldziher,  Jastrow,  Jere- 
MiAS,  Lammens,  Lehmann, 
Macauliffe,  Macdonald, 
Margoliouth,  Moulton, 
Naville,  Oldenberg,  Ran- 
dall, Sayce,  Scott  (C.  N.), 
TouTAiN,  Vollrath,  Wis- 

SOWA. 

The  classification  of  Religions. 
/S^ee Classification  of  Reli- 
gions. 
{a)  Localized  Religions. 
African         .  .  .     406,  423 


O  O 


562 


INDEX 


Beligion  {cont.) — 


American.     In  general 


PAGE 

203,  406 
.  192 
.  192 
.  423 
.  403 


Mexico 
Peru 
Annamese    . 
Arabian 
Babylonian- Assyrian 

171,  182,  183,  185,  188,  191, 
195  w,  202,   233,   236,  256, 
294,  305,  317,  404. 
See      Dhoeme,      Jastrow, 
Rogers,   Sayce. 
Canaanitish  .  .     191,  202 

See  Warrex. 
Carthaginian  .  .     191,  202 

See  Warren. 
Chinese : 

Sinism       .  .  .     171,  406 

Taoism 

171,  182,  183,  189,  191,  203, 
219,  403,  404. 
Its  rise      .  .  185,  299 

Its  primitive  and  funda- 
mental element  .  .212 
Confucianism.       See     Con- 
fucianism. 
See    De     Groot,     Grube, 
Ross,  SooTHiLL,  Under- 
wood. 
Egyptian 

182,  183,  188,  191,  202,  294, 
404,  406,  447  %. 
Begins  as  Nature  Worship   .  230 
Temples    .  .  .  .231 

Doctrine  of  Immortality  230 
Conception  of  Heaven  .  230 
Sun-god  and  Nile-god  .   230 

Book  of  the  Dead         .  .231 

Emergence      of      a      moral 

sense     .  .  .         230-1 

See  Amelineau,  Breas- 
ted, Budge,  Coryn, 
Geden,  Jequier,  Moore, 
Murray  (M.A.),  von 
Orelli,  Sayce,  Virey, 
Warren,  Wiedemann. 
Greek 

171,  185,  188,  190,  191,  202, 
208,  235,  247,  404. 
In    how  far  influenced   by 

early  JEgean  religion       .    121 
Its  ritual  .    121  w,  239,  250 

See  Calderon,  Cumont, 
Farnell,Harrison,Kus- 
TER,  Moore,  Murray(G.), 

WiSSOWA. 

Hittite  .  .  .  .195 

See  Garstang,  Sayce. 
Indian : 

Vedism     .      188,  191,  195  m,  406 


Religion  {co7it.) —  page 

Brahmanism 

171,    182,    184,    188,    191, 
195  n,  403,  404,  406. 
Hinduism.     See  Hinduism. 
Buddhism,     See  Buddhism. 
Jainism.     See  Jainism. 
Sikhism.     See  Sikhism. 
The  doctrine  of  incarnation    .   381 
See      Farquhar,     Geden, 
HowELLs,   DE   Lorenzo, 
Moore,  von  Orelli. 
Japanese  : 

Buddhism.    See  Buddhism. 
Confucianism.     See  Confu- 
cianism. 
Shinto.    See  Shinto. 
See    Hackmann,    Harada, 
Kato,     Moore,     Nuka- 
RiYA,  Underwood. 
Jewish.    See  Judaism. 
Korean       .  .  .     203, 221  f 

See  Underwood. 
Oceanic  .        192,  203, 406, 423 

See  VON  Orelli.  s 

Persian.     See  Sufism.     Zoro- 

ASTRIANISM. 

Phoenician  .        171,  191,  202 

See  VON  Orelli. 
Roman 

171.  185,  188,  191,  202,  208, 
225,  237,  404. 
Alleged  to  be  cold  and  formal 

209,  238 
An  exaggerated  idea  .  .   238 

Made  a  genuine  contribution 

to  man's  conception  of  God  240 
Stoicism.     See  Stoicism. 
See      Cumont,       Fowler, 
Moore,      von      Orelli, 

WiSSOWA. 

Syrian        .  .  87,  171,  205 

See  Bliss. 

(6)  World  Religions. 
Buddliism  : 

Chinese       .  .      189,  219,  406 

Indian        .        171,  184,  191,  406 
Japanese 

185, 188, 189, 191,203,244,283 
See  Buddhism. 
Christianity.   See  Christianity. 
Mohammedanism.  See  Moham- 
medanism. 

4.  Comjparative    Religion.       See 

Comparative  Religion. 

5.  The  Philosophy  of  Religion. 
The  apex  of  Comparative  Reli- 
gion 

136,  145,  202,  283,  304,  337, 
364,  454,  462,  496,  499,  501. 


INDEX 


563 


Religion  {cont.) —  page 

V.  Comparative  Religion 

364,  496,  499,  501,  510 
See      Deussex,     Galloway, 
Hocking,  Leuba,  Watson. 

6.  The  Psychology  of  Religion. 
A  quite  modern  study 

136,  424,  469 
Its  scope      .  .  .  .138 

A  genuine  science  .  .137 

Most  keenly  prosecuted  in 
America 

139,  140,  142,  149,  469 
Makes   a   peculiarly  effective 

appeal  to  English  scholars  .   490 
In  Germany  it  occupies  a  sub- 
ordinate place    .  .  .139 
Its    relation    to    Comparative 

Religion    .  .  .136,  234 

Discloses  a  war  of  motives  in 

religion     .  .  .  .156 

Its  hazards  .        140,  152,  159 

See  CoE,  Cook,  Everett, 
Hill,  Hocking,  Inge, 
James,  King,  Lefba,  Lind- 
say, Pratt,  Schleier- 
macher,Starbuck,  Steven, 
Stratton,  Vollrath,  War- 
neck,  Waterhouse,  AVob- 
bermin,  wundt. 

7.  The  Science  of  Religion. 
Religion  must  be  accorded  a 

closer    and    more    scientific 

study        .  .   4,242,451,499 

V.  Comparative  Religion    441,  511 
Alleged    to    be    a    branch    of 

Sociology  .  .     63  w,  171 

The    name    '  Comparative 

Science  of  Religion '  .  390  n 

Its  founders  .  .      346, 450 

Its  subdivisions   .       202,401,451 
Its  methods  of  research 

347,  353,  360 
Its  progress  in  Italy  .  349,  426 
A  recent  advance  in  Sweden 

311,  401 
Establishment  in  America  of 

Schools  of  Religions  .  494  f 

See  Goblet  d'Alviella,  Max 

MtJLLER,   MoTJLTON,    SaLVA- 
TORELLI. 

See  Periodicals. 
Religionsgeschichte 

402,  403,  436,  442,  462,  491 
See  Religion  :   The  History 
OF  Religions. 
Religionsgeschichtliche  Schule     331,  462 
Religionsgeschichtliche  Studien{1910) 

318 


page 

Religionsgeschichtliche  Versuche  und 
Vorarbeiten  (1903-     ) 

316,  317,  318 

Religionsgeschichtliche    Volksbucher 

(1904-     )  26,  33,  307,  462,  465  n 

Religionsphilosophie.  See  Reli- 
gion :  The  Philosophy  of 
Religion. 

Religions-  Urkunden      der 
(1909-13) 

Religionsvergleichung    . 

Religionsvetenskapliga 


V'ulker 

.  407 
.     442,  462 
Sdllskapet 

311,  431 
,   366 


Religionswissenschaft 
ReligionswissenschaftlicheBihliothek 

(1910-     )  .  .     318,  319 

Renan,  Joseph  Ernest. 

An  alleged  religious  instinct 
peculiar  to  the  Semitic 
peoples     .  .  .  .38 

Rendall,  Gerald  Henry. 

Marcus  Aurelius  Antoninus  to 
Himself  (1898)  .  228  « 

Renel,  Charles. 

Italian  Totemism  .  .     20 

His  theory  criticized     '21,  344,  362 
Cultes  militaires  de  Rome  (1903) 

21  71,  344  n,  362 
Renunciation.  The  doctrine  of       .   282 
Resurrection.     Primitive  interpre- 
tations of  .  .         14,  33 
The  teaching  of  Jesus  concern- 
ing the      ....   216 
R(,etrospect  of  successive  '  Parts '  in 

the  present  volume  320,  504,  509 
Reuter,  Pierre. 

UOrigine  des  religions  (1912) 
Revelation.  A  primitive  divine 

The  general  doctrine        5,  137 
This  theory  defended  by : 
Besant 
Bricout     . 
Elchasai 
Gwatkin 
Martindale 
Schmidt  (W.) 
Soderblom 
Tisdall      . 
Underwood 
The     theory     repudiated     by 


34,  318, 


31 

338 


.  409 
.  177 
.   340 

.   395 

.  385 
360,  400 

.  312 
395,  397 

.   222 


Mr.  Lang 


Q8 


Christianity  alleged  to  be  the 
final  ....  396 

Rhys,  John,  Right  Hon.  Sir. 

Lectures  on  the  Origin  and 
Growth  of  Religion,  as  illus- 
trated by  Celtic  Heathendom 
(1888)  '  .  .         .  268  ?i 


O  02 


564 


INDEX 


Rhy's,  John,  aSm' (co?ii.) —  page 

Celtic    Folklore :      Welsh    and 
Manx  {1901)     .  97  w,  268  w 

Richard,  Gaston. 

La   Sociologie   generale   et   les 
his  sociologiques  (1912)        .     80 
Richard,  Paul. 

Les  Dieux  (1913)  .  .  330  n,  368 

Richard,  Timothy. 

Guide  to  Buddhaland  ( 1908)    .  284  n 
The  New  Testament  of  Higher 

Buddhism  (1910)  213  n,  284,  397 
A  Mission  to  Heaven  (1913)     285  n 
Ridgeway,  William. 

Significant     contents     of     an 
Honorary  Volume      .  .     27 

RiSLEY,  Herbert  Hope,  ^*V. 

Indian  Totemism  .  .21 

Ritual  V.  Religion         .  .  .137 

Its   frequently   excessive   ela- 
boration   .  .  .     232,  239 
Mortuary      .          .  .  .229 
Greek  religions      .    121  ??,  239,  250 
Rivers,  William  Halsb  Rivers. 

Researches  in  Sociology  .  63  n 

The  ethnological  analysis   of 

Culture     .  .  .  .48 

The  contact  of  Peoples  .  .     48 

Kinship  and  Social  Organiza- 
tion (1914)  .  .  .80 
The    History    of    Melanesian 
Society  (1914)    .          .  .61 
Rivers.   Sacred   .          .          .  .310 
Robertson,  Archibald  Thomas. 
A  Graimnar  of  the  Greek  New 
Testament  (1914:)          .         124:  n 
Robinson,  Edward. 

Greek  and  English  Lexicon  of 
the  New  Testaynent  (1836)    \\9  n 
Roemer,  Hermann. 

Die  Bahi-BehcVl  (1912)  .   288 

Rogers,  Robert  William. 

A    History   of  Babylonia   and 

Assyria  {\9(){))    .  .  126  w 

The  Religion  of  Babylonia  and 

Assyria  {1909)  .  126  ?^ 

Cuneiform  Parallels  to  the  Old 
Testament  {1912)         .  .   126 

Rolleston,  Thomas  William  H. 
Myths  and  Legends  of  the  Celtic 
i?ace  (1911)         .  .         268  w 

Roman  Catholic  scholars  and  Com- 
parative Religion 

30?i,  175,  178,  184,  185,186, 
198,  356,  383,  410,  437. 
Inevitableness  of  an  ecclesiasti- 
cal point  of  view 

177,    185,   186,    199,  370-1, 
384,  385,  422  n,  423,  437. 


Roman  Catholic  scholars  {cont.) —  page 
Rejoinder  to  this  charge 

30  n,  176,  384 
See       Bricout,        Courbet. 
d'Ales,    Huby,    Le    Roy, 
Martindale,  Schell, 

Thomas  {Vicaire  General). 
See  Periodicals. 
Roman  Catholicism      .  .  .   218 

A  sympathetic  understanding 

of  its  attitude    .  .  .   220 

Its  propaganda  in  India  .   254 

RoscHER,  Wilhelm  Heinrich. 
Editor  of  AusfiXhrliches  Lexi- 
kon    der    griechischen    nnd 
r67nischen  Mythologie  .   459 

Rosetta  Stone.  The      .  .115,  132 

Ross,  John. 

The  Original  Religion  of  China 
(1909)     .  .  .    219 12,299 

Rousseau,  Jean  Jacques. 
—  A  precursor  of  modern  com- 

parativists  .  .  .22 

Rubensohn,  Otto. 

Elephantine- Papyri  (1912)       .    125 
Rydberg,  Viktor. 

Researches     of     an     eminent 
Swedish  savant  .  .   312 


Sachau,  Eduard. 

Expert  in  Papyrology    .  .125 

The  story  of  Ahikar       .  .117 

Drei  aramdische  Papyrus- 
Urkunden  aus  Elephantine 
(1907)        .  .  .  128  w 

Aramdische  Papyrus  und 
Ostraka  aus  einer  jildischen 
Militdrkolonie  zu  Elephan- 
tine {1911)  .  .  117  w,  127 
Sacraments.  Origin  of  the  Christian  390 
Sacred  Books  of  the  world  now 
practicallv  accessible  to  all 

96,  l'l5,  156,  197,  215,  306, 
337. 
of  Bahaism  .  .  .   290 

of  Buddhism  .  .  .284 

of  the  Elkesaites  .  .  .   340 

of  Sikhism  .  .  .  .263 

See     FoRLONG,     Hackmann. 
Hodgson,  Martin,  Scher- 
merhorn,  Winternitz. 
Sacred    Books    of   the    East    {The) 

(1879-1904)        .  .         401  n 

Sacred  Books  of  the  East.        A 

General  Index  to  the  (1910)  .   466 
Sacrifice,  an  anthropological  study 

6, 172, 229, 308, 325, 343, 377 


INDEX 


565 


PAGE 


GriecJien 

.   300 
233,  234 

.     34 

.   280 


Sacrifices.  Human 
Sainter,  Ernst. 

Die     Religion    der 
(1914)       . 
Saint-Etienne  de  Jerusalem 

See  EcoLE. 
Saixtyves,  Pierre. 

La  Force  magique  (1914) 
Sallustius. 

Hepl  Qecov  Kal  KocTfiov 
Salvatorelli,  Luigi. 

Contributor    to    La    Cultura 

contemporanea       304,  349  n,  477 
International   Congress    of 

Archaeology  in  1912    .  .  425 

Introduzione    hihliografica  alia 
scienza  delle  religioni  (1914) 

426  n,  460,  463,  477  n 

Samaj.  The  Arija         .  .     253,  299 

The  Brahma  .  .  .300 

Samson.  The  story  of  .  .  104  f 

Samter,  Ernst. 

Geh  urt,  Hochzeit  und  Tod  (1911)     61 
Samurai.  The  religion  of  the  .   282 

Sanday,  William,  Canon. 

Christologies    Ancient    and 

Modern  {\Q\0)    .  .  141 /i 

Sanders,  Frank  Knight. 

The   History    of   the    Hebrews 
(1914)        .... 
Sanskrit.  A  new  aid  to   students 
of     ....  . 

Saracens.  The  rise  of  the 
The  expansion  of  the 
Sardinia.  Primitive  religion  in 
Sastri,  Sivanath. 

Histon/  of  the  Brahma  Samaj 
(1911-12) 
Saunders,  Kenneth  James. 

The  Buddha's  '  Way  of  Virtue  ' 
(1912)       .  .  .  447  w 

Sayce,  Archibald  Henry. 

Archaeologist    and    philologist 

83  n,  133,  329 
A  specialist  in  Hittite  history 

84,  132 
Penetrative  forecasts  and  con- 
jectures   .  .         85,  127,  133 
Decipherment      of      Meroi^tic 

texts         .  .  .  .132 

A  student  of  Papyrology         .    125 
In  study  of  religion  employs 
the  comparative  method 

133,  294 
Contributor  to  The  Anyials  of 
Archceology    and    Anthropo- 
logy ....   471 
The  Hittites  {18S8)  .  .Son 


300 

357 
452 
453 

57  f 


300 


Sayce,  A.  H.  (cont.) —  page 

The  Religions  of  Ancient  Egypt 

and  Babylonia  ( 1902)  133  n,  293  n 
Aramaic  Papyri  discovered  at 

Assuan  (1906)  .  125  w,  127  n 

The  Archceology  of  the  Cunei- 
form Inscriptions  (1907)       .   130 
The  Religion  of  Ancient  Egypt 
(1913)       .         .         .         .293 
Schaefer,  Richard. 

Die  neue  Religion  des  falschen 
Christus  (1912)  .  292  n 

Schaff,  Philip. 

The    Creeds    of    Christendom 

(1877)      .         .         .  448  M 

Theological  Propcedeutic  ( 1892) 

166  n 
Scheie,  Vincent. 

Aramaean  migrations    .  .       93 

Schell,  Herman. 

Christus  {1906)    .  176  n,  384  n 

The  Neiv  Ideals  in  the  Gospel 
(1913)     .  .  176%,  384  ?i 

Schermerhorn,  Martin  Kellogg. 
The  Sacred  Scriptures  of  the 
World  (1883)  ..  .  408  ;i 

ScHiAN,  Martin. 

Joint-editor  of  the  Theologi- 
scher  Jahresbericht      .  .  454 

SCHIELE,  FrIEDRICH  MiCHAEL. 

Editor  of  the  Religionsgeschicht- 

liche  Volksbilcher         ,  .  462 

Joint-editor  of  Die  Religion 
in  Geschichte  und  Gegen- 
wart  ....   441 

Schiffer,  Sina. 

Die  Aramiler  {\9\\)      .  .       92 

Schiller,      Johann      Christoph 
Friedrich. 
The  problems  of  religion  466  n 

Schleiermacher,  Friedrich  Da- 
niel Ernst. 
Founder  of  the  Psychology  of 

Religion  .        139,  313,  367 

Der  christliche  Glaube  (1821)     139  n 
Psychologic  (1862)  .  139  n 

Schmekel,  August. 

Researches  in  Stoicism  .  .   226 

Schmidt,  Bernhard. 

Das  Volksleben  der  Neugriechen 
und  das  hellenische  Alter - 
thum  (1871-     )  .  .  54n 

Schmidt,  Wilhelm. 

Researches  in  Ethnology         .   328 
Religion  prior  to  magic  .  .In 

The  Louvain  Summer  School 

of  Ethnology     .  .  .   422 

The  kulturhistorische  Methode 
in  Ethnology    .  .  46  w,  330  w 


566 


INDEX 


Schmidt,  W.  {cont.) —  page 

Editor  of  Anthropos       .  .   46  7i 

Editor  of  the  Anthropos- Bihlio- 

thek  .  .  .  .61 

Die  moderne  Ethnologie  (1910)    61 
Grundlinien  einer  Vergleichung 
der  Relinionen  und  Mytho- 
logien     der     austronesiscTien 
Volker  (1910)  110 

Voies  nouvelles  en  science  corn- 
far  ec  des  religions  (1911)        .   360 
Die  Uroffenbarung  als  Anfang 
der      OJfenharungen      Gottes 
(1913)  34,  318,  361  n,  400 

School    of    American    Arcliseology 

and  Ethnology,  Mexico  83  n,  427 
School  of  Oriental  Studies,  London  495 
Schools.    Undenominational  Theo- 
logical : 
Canadian  centres  .  .495 

Harvard  University        .  .    496 

Kennedy  School  of  Missions 

413  n,  497 
Yale  University    .  .  .   498 

Union  Seminary,  New  York     .   500 
ofReUgions  .  .     494,499 

SCHRADER,  EbERHARD. 

Contributions  to  Philology  1 13, 126 
Die    Keilinschriften    und    das 
Alte  Testameiit  (1872)  126  n 

Schroder,  Edward. 

A  promoter  of  Quellen  der  Reli- 
gions Geschichte  .  .   406 
ScHLT^TZ,  Wolfgang. 

Bcitsel  aus  dem  hellenistisclien 
Kidturkreise  (1909-12)         .   368 
SchItrer,  Emil. 

Formerly  an  editor  of  the 
Theologische  Literaturzei- 
tung  ....  490 

Schuster,  Hermann. 

Joint-editor   of   the    Theologi- 
sche Literaturzeitung    .  .491 
ScHWALM,     Maria     Benedictus, 
Pere. 
Studies  in  Semitic  religions     .    234 
Sciences  auxiUary  to  Comparative 
Religion 

xix,  1  f,  143,  163  f,  202,  320, 
325,  413,  417,  422,  451. 
Each  has  an  aim  and  domain  of 
its  own 

xxviii,  XXX,   163,  325,  328, 
504. 
Each       employs       its       own 

'Method'  .  .  .    172,510 

Each  makes  use,  also,  of  the 
Comparative  Method 

325,  329,  333 


Sciences  (cowf.) —  page 

These     sciences     supplement 
one  another        .  .  .163 

Scott,  Charles  Newton. 

The     Religions    of    Antiquity 
(1914)       .  .  .     224,400 

Scott,  Ernest  Findlay. 

The  Beginnings  of  the  Church 
(1914)       ....   300 
Sects.  Religious  ....   161 
Indian  .  .  .  .298 

Islamic  ....   273 

Japanese      .  .       "  .  .   283 

Jewish  .  .  .  .   444 

Jewish-Christian  .  .  .   338 

Seligmann,  Charles  Gabriel. 
Ancient   Egyj)tian   Beliefs   in 
Modern  Egypt  .  .  .28 

Sell,  Edward,  Canon. 

Bahaism  {1912)     .  .  292  n 

The  Life  of  MiLlmmmad  (1913)  300 
Sell,  Karl. 

Die  Religion  unserer  Klassiker 
(1904)       .  .  .  466  w 

Semaifie  d'ethnologie  religieuse,  1012 
(1913) 

20  n,  371  n,  372  n,  384  n,  422 
Seminaries  : 

Canadian      ....  495 
Hartford      .  .  .  .497 

Recent     Christian    Progress 

(1909)    .  .  .  138  w 

The  Hartford-Lamson  Lec- 
tureship    244,  270,  297,  496  n 
Its    '  Department    for    Mo- 
hammedanism '        .  .   498 
Union  (New  York)          .  .  500 
Comparative  ReHgion          .   499 
New  Testament  Greek         119  n 
The  Morse  Lectureship        .   228 
The  Ely  Lectureship            .   300 
Projected  Foreign  Lecture- 
ship      .          .          ,          .501 
Semitic  reHgion.     See  Classifica- 
tion OF  Religions. 
Sen,      Keshab      Chandra.      See 

Keshab  Chandra  Sen. 
Septuagint.  The  .  .  .118 

Sethe,  Kurt. 

The  Pyramid  Texts        .  .114 

A    promoter    of    Quellen    der 
Religions-Geschichte    .  .   406 

Shamanism.     See  Cults. 
Shankar,  Shyama. 

Buddha      and      his      Sayings 
(1914)        .  .  .  .300 

Sharp,  Douglas  Siminionds. 

Epictetus  and  the  New  Testa- 
ment (1914)        .  .  .134 


INDEX 


567 


PAGE 

Shaerock,  JoH]sr  Alfred. 

Hinduism,  Ancient  and  Modern 
(1913)       .  .  .     300,400 

Shaw,  John  Mackintosh. 

Criticism    of    the    religionsge- 

sckichtliche  method     ,  .   342 

Christianity   as   Religion   and 
Z^Jc  (1914)         .  .  .400 

Shedd,  William  Ambrose. 

Bahaism  and  its  Claims  (1912) 

293  n 
Shinto.    General  survey  of 

182,  183,  185,  188,  191,  203, 
221,  244.  247,  266,  282,  404, 
406,  421,  430. 
The  influence  it  has  wielded, 

and  still  wields  .  .  .  430 

See       Dahlmann,       Geden, 
Harada,     Moore,     Nuka- 

RIYA,  von   OrELLI,   UnDER- 
WOOD. 

Shotwell,  James  Thomson. 

The    Beligious    Revolution    of 
To-day  {1913)    .         .         .60 
Sibylline  Books.     The  .  .  239 

Siegmund-Schultze,  Friedrich. 
Schleiermachers  Psychologie  in 
ihrer  Bedeutungfilr  Glauhens- 
lehre  {1913)        .  .  139  w 

Sikhism.    The  origin  of         .     261,266 
A  summary  account  of 

260,  408,  447 
Its  Bible       .  .  .  .261 

V.  Christianity       .  .  .416 

?'.  superstition       .  .  .  263 

See       Bloomfield,       Field, 
Macaijliffe,       Thornton, 
Trumpp. 
Silverman,  Joseph,  Rabhi. 

Contributor  to  The   Unity  of 
Religions  .  .  .  .218 

Similarities  amongst  religions.    See 

Parallelisms. 
Simon.  Gottfried. 

Islam  und  Chrisfentum  (1910)  300 
Sin.  The  doctrine  of    .  .  .   396 

Singer,  Isidore. 

Editor  of  The  Jewish  Encyclo- 
pedia       ....  442 
Skene,  William  Forbes. 

Researches  in  Archaeology      .     84 
Slavonic  religion.     See  Classifica- 
tion OF  Religions. 
Smith,  Henry  Preserved. 

The  Religion  of  Israel  (1914)     300 
Smith,  J.  Gardner. 

Joint-editor  of  The    Unity  of 
Religions  ....  217 


PAGB 

Smith,  Reginald  Bosworth. 

Mohammed  and  Mohammedan- 
ism (1874)  .  .  521  w 
Smith,  Samuel  George. 

Bibhcal  Sociology,  The  study 

of     .  .         .  .         .75 

The  social  value  of  reUgion  .  77 
ReHgion  a  universal  fact  .  77 
Humanity's  debt  to  the  He- 
brew race  .  .  76-7 
Religion  in  the  Making  (1910)  75 
Smith,  William  Robertson. 

Semitic  Totemism  .  .     20 

Totemism  accorded  an  undue 

prominence        .  .  .21 

Its  alleged  primitive   univer- 
sahty  now  discredited         21,  29 
Snake  (The)  in  Greek  art  and  reli- 
gion .  .  .  .317 
Social  Reform,  in  all  lands    .          .71 
in  the  United  States      .          .71 
Societies.     Learned      .          .          .   427 
Anthropological  Society         .      11 
Berhn  Academy              .  115  m 
Chinese  Society  (London)        .   430 
Ethical  Culture  (New  York)  .  215 
Ethnological          .          .          .11 
Gesellschaft  der  Wissenschaf- 

ten  (Gottingen)  .  .  429 

GeseUschaft    fiir    Islamkunde 

(Berhn)     .  .  .     428,492 

Imperial  Academy  (Petrograd)  302 
Institut  Suisse  d' Anthropologie 

(Geneva)  ....  428 
Institut  de  France  (Paris)  .  344 
Institut  Solvay  (Brussels)  .  463 
Japan  Society  (London)  .   429 

Royal  Institution  (London)    .     86 
Sociological  Society  (London)    490 
Sociology.    General  survey  of        .     62 
Wide  signification  of  the  term 

62,  63  n,  449 
A  definition  of       .  .  .62 

Growing  study  of  .  .       4 

The  British  school  .  .     63 

The  French  school         .         63,  64 
The  German  school       .  .   417 

Bibhcal        .  .  .  .     75 

Comparative         .  .  .   360 

Ethnic  .  .  .         10,43 

of  the  Teutonic  races     .  .     80 

sometimes   denominated   Col- 
lective Psychology      ,  .138 
by  some  called  Social  Psvcho- 

logy  .  .  . "  138.  149 

V.  Anthropology    .         .         11,63 
Its  method  and  purpose  .   417 

Its  valuable  contributions       .   308 


568 


INDEX 


Sociology  {cont.) —  page 

Its  questionable  contentions 

63%,  64,  65,  66,   159,  449 
Its  relation  to  religion 

62,  63  n,  64,  150,  159 
Religious  ....  449 
Not  a  substitute  for  theology  72 
See  Ames,  Branford,  Comte, 

CORNFORD    (F.    M.),    DURK- 

HEiM,  GoMME,  Hender- 
son, HOBHOUSE,  KmG, 
Levy  -  Bruhl,  Patten, 
Richard  (G.),  Rivers, 
S]\nTH  (S.  G.)  Spencer 
(Herbert),  Toy,   Vernes, 

VOLLRATH,    WeSTERMARCK, 

See    Periodicals.     Institut 

SOLVAY 

Socrates 

Ethical  ideals        .  214,  215  n 

SoDERBLOM,  Nathan,  Archbishop. 
An    historic    professorship    in 

Leipzig     .      193,211,402^,404 
Researches  in  Totemism  22  n 

Editor  of  Frilmmande  Religions - 

urkunder  ....   404 
Editor  of  Tiele^s  Kompendium 

der  ReligionsgescJiiciite 

22  n,  170,  178  n,  194 
Joint -editor       of       Religions- 

vetenskapligt  Bibliotek     204,  404 
Oversikt  av  allmanna  ReUgions- 

historien  (1912)  .  .193 

Naturliche   Theologie  und  all- 

gemeine     Religionsgeschichte 

(1913)  .         .         .     310,431 
Giidstrons  uppkomst.     Studier 

(1914)  ...  311  n 
Solvay  Institute  (Brussels)  .  463,  464 
Soothill,  William  Edward. 

The  Three  Religions  of  Chiiia 
(1913)      212  n,  218,  244  n,  370  n 
Special  Works,  helpful  to  students 

of  Comparative  Rehgion      .   445 
Speciahzation  may  become  exces- 
sive ....   321 
Speculation    a    handicap    of    the 

scientist    .  .       14,  15,  378-9 

Its  risks        90,  132,  179,  279,  340, 
378,  518. 
Speer,  Robert  Elliott. 

Christianity   and   the   Nations 
(1910)       .  .  .  377  n 

Spence,  Lewis. 

The  Myths  of  Mexico  and  Peru 

(1913)  .  .  .  .110 
The    Myths    and    Legends    of 

the  North  American  Indians 

(1914)  .  .  .  .110 


Spencer,  Herbert.  page 

Exposition  of  Socialism  .     62 

The  mystery  inseparable  from 

rehgion      .  .  .  .154 

Descriptive  Sociology  {IS61-  )     62  n 
Principles  of  Sociology  (1876- 

96) Q2n 

Spencer,  Walter  Baldwin. 

AustraHan  Totemism     .  .21 

The  Native  Tribes  of  the  Northern 
Terr  itory  of  A  ustralia  (1914)     61 
Spiess,  Edmund. 

The     Comparative     Study     of 
Religions  (1874)         333  n,  371  n 
Spieth,  Jakob. 

Die  Religion  der  Eweer  in  Sud- 
Togro  (1911)        .  .    34, 407>t 

Stalker,  James. 

Christian  Psychology  (1914)      .    161 
Starbuck,  Edwin  Diller. 

The    Psychology    of    Religion 
(1899)       .  .  .  UOn 

Stein,  Ludavig. 

Researches  in  Stoicism  .  226 

Steinmetz,  Sebald  Rudolf. 

Researches  in  Ethnology         .   329 
Essai  d'une  bibliographic  sys- 
tematique      de      f  ethnologic 
(1911)       .         .         .    11 7?,  463 
Stephens,  Winifred. 

Legends  of  Indian  Buddhism 
(1911)       .  .  .  447  71 

Steven,  George. 

The  Psychology  of  the  Christian 
Soul  [l^U)        .  140  M,  161 

Stoicism.  Greek  .  .  226 

Roman         .  .  .     214,225 

Is  Stoicism  a  rehgion  ?      225,  226 
Its  recognition  of  God   .  .   226 

Its  influence  on  Judaism  and 

Christianity       .       227, 228, 239 
See  Arnold,  Bevan,  Fowler, 
Hicks,      Pearson,      Ren- 
dall,     Schmekel,    Stein, 
Zeller. 
Stokes,  Samuel  E. 

The    Gospel   according    to    the 
Jews  and  Pagans  {\91Z)       .   400 
Stratton,  George  Malcolm. 

Researches  in  Psychology       .   329 
Shyness    towards  the    Ques- 
tionnaire method        .  155-6 
Psychology    of    the    Religious 
Life  {1911)         .           ioO/i,  155 
Strehlow,  Carl. 

Australian  Totemism      .  .21 

Streitberg,  Wilhelm. 

Joint-editor  of  the  Religions- 
wissenschaftliche  Bibliothek     319 


INDEX 


569 


PAGE 

Strong,  Herbert  Augustus. 

Translator  of  De  Dea  Syria      .     87 
Stubbe,  Henry. 

An  Account  of  the  Rise  and 
Progress   of  Mahometanism 

(1911)  .  .  .  .300 
Stube,  Rudolf. 

Lao-Tze  {\Q\2)      .  .301,  462  ?^ 

Confucius  (1913)   .  .  301,  462  n 

Das  Zeitalter  des  Confucius 
(1913)        .  .  .  .301 

Studien.      Religio  nsgeschichtliche 

(1910-     )  ...   318 

Studien  zur  Geschichte  und  Kul- 
tur  des  islamischen  Orients 
(1912-     )  .  .     318,  319 

Studien  zur  semitischen  Philologie 

und  Eeligionsgeschichte  (1914)  319 
Studies  in  the  History  of  Religions 

(1912)  .  .  98  ri,  196  n,  310 
Studies.  Indian  Historical  (1913)  318 
Studies  in  Jewish  Literature  (1913)  319 
Studies  subsidiary  to  Comparative 

Religion    .    xxviii,  328,  509,  513 
Special    '  Centres '    for    such 

studies      .  .  .     493,  505 

The  literature  which  these 
'  Centres  '  supply 

498,  502,  503,  505 
Special  literary  products  which 
are  not  to  be  overlooked 

445,  506 
Intensive  and  regional  study 
the  clamant  demand  to-day 

41,  47,  59,  519 
Stummer,  Friedeich. 

Der  kritische  Wert  der  alt- 
aramdischen  Ahikartexte  axis 
Elephantine  (1914)      .  .    134 

'  Subconscious  Self  '.    Problems  of 

the  .  .  .  .       31,  141 

Subject  Index  of  the  British  Museum 

Library.    See  Index. 
Sufism.    General  survey  of 

195,  275,  288  n 
and  asceticism       .  .  .   242 

Its  influence  on  the  develop- 
ment of  Islamic  theology      .   419 
See      Browne,      Goldziher, 
Macdonald,  Margoliouth, 
Sell  (E.). 
Sun-god.    See  Gods. 
Sun  Myths.    See  Myths. 
Supernatural.    Criticism  of  theories 

of  the        .  .  .  .     89 

Superstition  v.  Religion 

7  n,  8,  14,  89,  148,  220 
an  accretion  of  Sikhism  .  .  263 


PAGE 

Supreme  Deity.     Early  belief  in  a     58 
Survivals.    Studies  of 

5,  6,  54  f,  77,  79,  81,  82,  90, 
220,  344. 
Swindler,  Mary  Hamilton. 

Cretan  Elements   in  the  Cults 
and  Ritual  of  Apollo  {1913)  121??. 
Symbolics.  Christian    .  .  .    374 

Sympathy  requisite  for  the  under- 
standing of  religion     .  .   220 
Syncretism  in  religion  331  f,  390-1,  453 
in  Christianity  .          .          .   390 
Synthesis.     Possibility  among  reli- 
gions of  an  absolute 

331  f,  408,  516,  519 


Taboo  an  anthropological  study   6,  196 
Talling,  Marshall  Peter. 

The  Science  of  Spiritual  Life 
(1912)        .  .  157,  330  n 

Taoism.     General  survey  of 

182,   183,  211-13,  219,  221, 
410. 
Afifinities  with  the  Zen  philo- 
sophy       ....   283 
The  Taoist  Canon  410,  447  n 

See    De     Groot,    Soothill, 
Underwood,  Wieger. 
Tarkhan  (Egypt)  .  .         91,  92 

Teano,      Leone     di,     Principe. 

See  Caetani. 
Technology  v.  Anthropology  .     1 1 

Tell  el  Amarna  .  .       115, 458 

Temple,  Richard,  Sir. 

The     utilitarian     aspects     of 

Anthropology    . 
Anthropology  (1914) 
Temples  in  Babylonia 
in  Egypt  (Jewish) 
in  Greece 
in  Japan 
Terminology.     Hazards  of  an  un 

fixed 
Testament.  The  Greek  New  . 
Teutonic   races    and   their    socio 

logy     . 
Teutonic  religion.   See  Classifica- 
tion of  Religions. 
V.  Greek  Folk  Tales 
V.  Latin  Christianity 
Texts.     Aramaic 
Chinese 

Egyptian  (Pyramid) 
Egyptian  (Meroitic) 
Indian 
Islamic 


11 


32 
32 
256 
432 
295 
430 

11 
119 

80 


.  39 
.  36 
129  ?t 
.  410 
114,  230 
84,  132 
.  456 
274-5 


570 


INDEX 


Texts  {cont.) —  page 

Pali     ....     259,447 
Zoroastrian  .  .  .  278 

The  value  of  textual  studies 

for  Comparative  Religion     .    113 
Sacred  ....   456 

oi  the  New  Testament    .  .119 

of  Creeds      ....  447 
Translations  of  sacred  texts 

115,  401,  446,  505 
The  preparation  of  criticaltexts  115 
Cuneiform    .  .  .  126,  130  f 

Decipherment  of  the  foregoing 

texts      113,  119,  130,  132,  185-6 
See  Breasted,  Max  Muller, 
Sayce. 
Theism.  The  study  of  .     496,  501 

A  comparison  of  various  sys- 
tems of 

197,    201,    222,    253,    326, 
461. 
Theologischer  J ahresbericht  {1881-   )  454 
Theological  Colleges.    See  Schools, 

Seminaries. 
Theology.     Babylonian         .  .317 

Muslim         .  .  .  .271 

Islamic  .  .  .  .419 

Zoroastrian  ....   297 
Natural  (Natural  Religion) 

310,  363,  365 
Propagandic.    See  Missions. 
Systematic  .  .  .     367,  374 

Comparative 

180,    220,    234,    245,    253, 
268  n,  377,  380,  396,  511. 
See  Jevons,  MacCulloch. 
Liberal        .  .  .       479,  486 

Bearing    of    the    History    of 

Religions  on       .  .  .192 

Reconstruction  in  .  .    157 

Its    inevitably    restrictive 

tendency  .  .       149,  172,  246 

Theosophy,    and   its   uniform   en- 
couragement   of    Compara- 
tive Religion      .  .  .   409 
Its   doctrine   of  the   unity   of 

all  religions        ,  .  .   408 

Irreducible      differences      by 
which    the    great    religious 
Systems  stand  separated     409  n 
Is  it  really  tolerant  ?      .  .   290 

An     attempted     reform     of 

Hinduism  .  ,  .   253 

Mrs.  Besant's  text-books    296,  408 
Thomas,  Saint. 

Alleged  teaching  in  India         .   254 
Thomas,  Edward  Joseph. 

The  Buddha's  '  Way  of  Virtue  ' 
(1912)        .  .  .  447  m 


page 
Thomas,  M.,    Vicaire    General    de 
Verdun. 
Christianisme    et    Bouddhisme 
(1897)       .  .  371^,400 

Thomas,  Northcote  Whitridge. 
Bibliography  of  Folk-Lore,  1905 

(1906)        .  .  .  464  % 

Bibliography  of   Anthropology 
and  Folk-Lore,  1906  ( 1907)    463  n 
Thompson,  R.  Campbell. 

Semitic  Magic  (1908)      .  282  n 

Thornton,  Douglas  Montagu. 

Parsi,  Jaina,  and  Sikh  (1898)  53  n 
Threskonomy  ....  336 
Tiele,  Cornelis  Petrus. 

Geschiedenis  van  den  Godsdienst 
tot  aan  de  heerschappij  der 
W ereldgodsdiensten  (1876)    194  n 
TiSDALL,  William  St.  Clair. 

Criticism  of  Sir  James  Frazer  379  n 
A  Christian  apologist 

379,  394,  518  n 
An  effective  popularizer  of  the 

study  of  religions        .  .   396 

Comparative  Religioyi  (1909) 

370  n,  379  n,  396  n 
Christianity  and  Other  Faiths 
(1912)       .         286  w,  379  ?t,  394 
TiTius,  Arthur. 

A    promoter    of    Quellen    der 

Religions -Geschichte     .  .   406 

Joint-editor  of  the  Theologische 

Liter  at  urzeitung  .  .   491 

Tobit.     The  Book  of      .      117,  118,  129 

Togoland.     The  exploration  of       .     44 

Toleration  (Religious)  among  the 

Chinese     .  .  .  .213 

under  Islam  .  .     207,  216 

among  Theosophists       .  .   290 

TopiNARD,  Paul. 

UAnihropologie  (1877)  .  .      10 

Totemism,  an  anthropological  studv 

6,  149,  179,  181,  196,"  423, 
461. 
American     .  .  ,  .21 

Australian    .  .  .         21,  66 

Celtic  .  .  .  .20 

Egyptian      .  .  .  .20 

Greek  .  .  .  .20 

Indian  .  .  .  .21 

Italian  .  .  .  .20 

New  Guinea  .  ,  .21 

Semitic  .  .  .  .20 

Its  interpretation  by  : 

M.  Durkheini     .  .  .67 

M.  van  Gennep  .  20-2 

M.  Renter  .  .  .      32 

Something  more  than  magic  .     67 


INDEX 


571 


Totemism  {cont.) — •  tage 

Was  it  really  man's  primitive 

religion  ?  21,  29,  172,  325,  343 
Its  universality  maintained  .  29 
Its    universality    now    widely 

discredited  21-2,  29,  172,  343 
Its  alleged  survival  in  Greek 

religion  ....  344 
See  Betjchat,  Bouvier,  Car- 
penter, Frazer,  Fofcart, 
VAZsr  Gennep,  Gillen, 
Haddon,  Jevons,  Lang, 
^Iarillier,  Mauss,  Soder- 

BLOM,  ToUTAIN,  TyLOE. 

TouTAiN,  Jules. 

Defends  the  historical  method  351 
Criticism  of  the  comparative 

method     .  .  .22,  362 

Rejoinder  by  M.  van  Gennep  .     21 
The  religion  of  the  Cretans     .    121 
Les  Cultes  pa'iens  dans  V  Empire 
romain  (1907-     ) 

224,  362  n,  453  n 
E tildes  de  mythologie  et  d'his- 
toire   des   religions   antiques 
(1909)  21  n,  98  n,  344  n,  361 

Les  Cultes  orientaux  (1911)      .   224 
Toy,  Crawford  Howell. 

Expert  philologist  .  .196 

Researches  in  Anthropology  .    196 
Researches  in  Sociology  ,      64 

Legends  and  Myths  differen- 
tiated       .  .  .  96  w 
Honoured  by  the  presentation 

of  a  Commemorative  Volume  310 
Introdiiction  to  the  History  of 
Religions  (1913) 

64  71,  96  n,  98  n,  179  n,  195 
Transactions  of  Congresses,  etc.       .   412 
No  longer  published  in  full 

413,  421,  425 
Will  repay  serious  study  413-4,427 
British  Association  17,  23  n,  33,  48 
Congress   for   the   History   of 

Religions  23  n,  29  n,  40  n,  418 
Japan  Society        .  .  430  n 

Transition  stages  in  the  study  of 
Comparative  Religion 

325  f,  328,  330 
Translation  Fund.  Oriental .  .431 

Translations  of  sacred  texts.     See 

Texts. 
Troeltsch,  Ernst. 

A    leader   of   the   religionsge- 

schichtliche  Schule       .  331  « 

Advocate  of  the  founding  of 
a  University  '  Faculty  '  for 
teaching  the  History  of 
Religions  .  .  494  n 


page 
Trumpp,  Ernst. 

An     unsafe     interpreter     of 

Sikhism  .  .         264,  265,  266 

The  Adi-Chranth,  or  The  Scrip- 
tures of  the  Sikhs  (1877)     264  ?i 
Die  Religion  der  Sikhs  (1881) 

264:  n 
Truth  in  all  religions.     See  Reli- 
gion :     The    History'    of 
Religions. 
Tsofntas,  Chrestos. 

The  Mycenoian  Age  (1914)      121  n 
Turanian  religion.     See  Classifi- 
cation OF  Religions. 
TuRcin,  Nicola,  Do7i. 

Manuale   di   storia,   delle   reli- 

gioni  (1912)  198,  225,  426  n 

La  Civiltd  hizantiyia  (1915)      426  n 
II  Culto  di  Giu7ione  7iel  Lazio  426  n 
Tylor,  Edward  Burnett,  Sir. 
A  founder  of  British  Antliro- 

pologj'-       .  .  .  .18 

Outdistanced  by  his  modern 

disciples    .  .  .         46,  63 

His  theory  concerning  Totem- 
ism ,  .  .  .29 
Researches  in  Psychology      .    140 
Pri7nitive  Culture  (1871)        18,  156 


Undenominational  Schools  of  Theo- 
logy.    See  Schools. 
Underwood,  Horace  Grant. 

The  Religions  of  Eastern  Asia 
(1910) 

6  n,  221,  244  n,  326  ??,  370  n 
Ungnad,  Arthur  Franz  Ed. 

Aramuische  Papyrus  aus  Ele- 
phantine (1912)  .  .   125 
Uniates.  The       .          .          .          .   206 
Unitarianism        ....    149 
U7iited  Study  of  Missions  series,  The  52  n 
Universism           .          .          .          .212 
Universities  promoting  the  scien- 
tific study  of  religion  : 
Aix-Marseilles  :  a  special  pro  • 

fessorship  .  .  .    342 

Boston:     the    special    equip- 
ment of  missionaries 

201,  494  n 
Cliicago  :     Barrows     Lecture- 
ship    on    Comparative 
ReHgion      .  .      493,501 

Columbia  :     courses     in     pre- 
paration     for     foreign 
service,  missionary   or 
scientific    494  n,  499,  501  n 


572 


INDEX 


Universities  (cont.) —  page 

Harvard :     a  School  of  Reli- 
gions .         .         .  496 
Its  Theological  Review         .   478 
Lyons :  conferences       .  .   398 
New  York  :  lectures  on  Com- 
parative Religion  .   501 
Paris  :  special  lectures  in  the 

Faculte  des  Lettres      66,  72 
Princeton :   an  expansion  of  its 

Graduate  School  .  495 

Yale  :   a  School  of  Religions  .  498 
Upanishads.  The  .  .  .   305 

UsENER,  Hermann. 

His  researches  compared  with 

those  of  Professor  Wissowa  315 
Das  W eihyiachtsf est  {ISS9)  315  w 
Religio  nsgesch  ichtliche     Unter  - 

suchimgen  {1889)         .  315  n 

Die  G'tJUernamen  (1896)  .  315  w 
Vortrage  imdAufsdtze  (1907)  315  n 
Klei7ieSchriften  {1912-U)       .   314 


Valensin,  Albert. 

Jesus-Christ    et    Vetude    com- 
paree  des  religions  (1912)     .   398 
Value  judgements  in  religion  .   359 

Vannuzzi,  Aldo. 

The  critical  study  of  rehgions  304 
Vatican  Council  cited  as  authority  385 
Vaux,  Alexandre  Carra  de,  Le 
Baron.  >See  Carra  de  Vaux. 
Vedas.  The  114,  171,  191,  305,  407 

V erhandlungeyi  des  Soziologentages, 

1910  (1911)         .  .  .417 

Vernes,  Maurice. 

The  abuse  of  the  comparative 

method     .  .  .  332  w 

UHistoire  des  religions  (1887) 

78  n,  332  n 
Histoire    sociale    des    religions 
(1911-     )  .  .    77, 330  n 

Vincent,  Hugues,  Pere. 

BibHcal  Archaeology  at  Saint- 
Etienne  de  Jerusalem  .   234 

ViREY,  Philippe. 

La     Religion     de     Vancienne 
Egypte  (1910)     .  .  .301 

Virgil. 

Religious  feeling  in  his  poetry  239 
Virgin  Birth.   The  doctrine  of  a      .   396 

ViSSER,  W.  M.  DE. 

Greek  Totemism  .  .  .20 

Volkerkunde        .  .  .       35,  472 

Volkerktmde     in     Charakterhildern 

(1902)       .  .  .  .  43  « 


PAGE 

Volker psychologic  .  .  .    107 

VOLLRATH,  WiLHELM. 

For  male  Methoden  in  der  Theo- 
logie  (1914)         .  .  .368 

Voltaire, Francois  Marie  Arouet 

DE. 

A  precursor  of  modern  com- 

parativists          .          .  .22 
Volter,  Daniel. 

Wer  war  Mose?  (1913)  .  .   318 


Wackernagel,  Jakob. 

A  promoter  of  Quellen  der  Reli- 

gions-Geschichte  .  .   406 

Joint-editor  of  Grundriss  der 
indo-arischen  Philologie  und 
Altertumskunde  .  .   455 

Wadia,  Ardaser  Sorabjee  N. 

The  Message  of  Zoroaster  (1912)  301 
Wagiswara,  W.  D.  C. 

The  Buddha's  '  Way  of  Virtue  ' 
(1912)     ...  447  n 

Walleser,  Max. 

Prajndpdramitd.  Die  Voll- 
kommenheit  der  Erkenntnis 
(1914)         .  .  .         407  Ji 

Walshe,  William  Gilbert. 

Confucius  and  Confucianism 
(1911)        .  .  .  .301 

Ward,  Duren  J.  H. 

The  Classification  of  Religions 
(1909)        .  ...  .318 

Ward,  William  Hayes. 

Asianic  influence  in  Greek 
mythology         .  .  .310 

Warneck,  Johann. 

A  psychological  study  of  Mis- 
sions ....    158 
Die  Lebenskriifte  des  Evaoige- 

Hums  (1908)       .  .  .157 

Die  Religion  der  Batak  (1909) 

34,  158  n,  407  n 
Warner,  Horace  Emory. 

The  Psychology  of  the  Christian 
Life  (1910)  .  .  .161 

Warren,  Frederick  Edward. 

The  conversion  of  the  Celts     .  453 
Warren,  Herbert. 

Jainism  (1912)      .  .  .301 

Warren,  William  Fairfield. 

The  Religions  of  the  World  and 
the  World- Religion  (1911) 

167  n,  192  n,  200 
Wateriiouse,  Eric  Strickland. 
The  Psychology  of  the  Christian 
Life  (1913)"  140 /t,  162 


INDEX 


573 


160 


464 


366 
363 

364 

363 


PAGE 

Watsox,  John. 

The  Interpretation  of  Religious 
Exjperieiice  (1912) 
Waxwetler,  Emile. 

Editor  of  the  Archives  socio- 
logiques     .... 
Webb,  Clement  Charles  Julian. 
The  Philosophy  of  Religion 

364,  365, 
Wilde  Lecturer  at  Oxford 
Problems   in   the   Relations  of 

God  and  Wlan  (1911)  . 
Natural  and  Comparative  Reli- 
gion (1912) 
Studies     in     the     History     of 
Natural  Theology  (1915)        363  n 
Weinel,  Heinrich. 

Editor  of  Lehensfragen  .  .   465 

Jesus    itn    neunzehnten    Jahr- 

hundert  .  .  466  n 

Paulus.  Der  Mensch  und  sein 
Werk  {1^0)4)      .  .  466  ?^ 

Weiss,  Bernhard. 

Professorial  work  in  Berlin     .    120 
Welch,  Adam  Cleghorn. 

The  Religion  of  Israel  under  the 
Ki7igdom  (1912)  .  .   301 

Weller,  Charles  Heald. 

Athens  and  its  Monuments 
(1913)        .  .  .  .95 

Wendland,  Paul. 

A  promoter  of  Quellen  der  Reli- 

gions-Geschichte  .  .   406 

Die  hellenistisch-romische  Kid- 
tur  in  ihren  Beziehungen  zu 
Judentum  und  Christentum 
(1907)      .  .  .  118% 

Wendte,  Charles  William. 

Editor  of  the  Proceedings  of 
the  Fifth  International  Con- 
gress of  Free  Christianity     .  415 
Wernle,  Paul. 

A  prominent  representative 
of  the  religionsgeschichtliche 
Schide      .  .  .  331 71 

Wesley,  John. 

Enlargement  of  the  common 
understanding    of    Christia- 
nity .  .  .  .392 
Wessely,  Carl. 

Studien  zur  Paldographie  und 
Papyruskunde  (1912)       125,  135 
Westermarck,     Edward    Alex- 
ander. 
Martin     White     Professor    of 

Sociology,  London      .  .      63 

Marriage  Ceremonies  in  Mo- 
rocco (1914)        .  ...     80 


page 
Wetter,  Gillis  Albert  Peters- 
son. 
Researches  in  Philology  .   329 

Contributor    to    Beitrage    zur 

Religionswissenschaft       314,  432 
Chan's  (1913)         .  .  .    135 

Whitney,  James  Pounder. 

The  conversion  of  the  Teutons  453 
Joint-editor  of  The  Cambridge 
Medieval  History         .  .   452 

Wichmann,  Carl  Ernst  Arthur. 

New  Guinea  Totemism  .     21 

Widgery,  Alban  Gregory. 

Jesus  in  the  Nineteenth  Century 
and  After  {\^\4:)         .  466  ?i 

Wiedemann,  Alfred. 

Friendly  reference  to  Professor 

Sayce's  researches      .  .   294 

Der  Tierkult  der  alten  Agypter 

(1912)  .  .  .  .34 
WiEGER,  Leon,  Pere. 

Contributor  to  Lectures  on  the 

History  of  Religions    .     186,  410 

Contributor  to  Christus  .    185 

Bouddhisme  chinois  (1910-     )  410 

Le  Ca7ion  taotste  {I91l~     )      .410 

Wielandt,  Roland. 

Das  Program m  der  Religions- 
psychologie  (1910)       .  .   162 

WiLCKEN,  UlRICH. 

The   leading   Continental   au- 
thority on  Papyrology         .    124 
Editor     of     the     Archiv    fur 
Papyrusforschung    tmd    ver- 
uxi7idte  Gebiete  .         .  .   472 

Grundzuge  und   Chrestomath it 
der  Papyruskunde  (1912)     .    124 
Wilde  Lectureship,  Oxford    .  .     42 

Will  (The)  as  creative  of  religious 

ideas  ....    154 

WiNCKLER,  Hugo. 

Astral  mythology  .  .97 

Prehistoric  migrations  of  the 

Arabs        ....   303 
Explorations  at  Boghaz  Keui 

85,  115 
Joint-editor  of  Schrader's  Die 
Keilinschriften  und  das  Alte 
Testament  .  .  .127 

WiNDiscH,  Hans. 

An  estimate  of  Jesus     .  .  437 

Winternitz,  Moriz. 

Geschichte  der  indischen  Littera- 

ttir  {1905-     )    .  .  461  n 

General  Index  to  '  The  Sacred 

Books  of  the  East '  (1910)     .  466 
Die     buddhistische     Litteratur 

(1913)  .  .  .  301,  467  n 


574 


INDEX 


PAGE 

Wisdom  of  the  East  {The)  (1905-     ) 

52  n,  446 
WissowA,  Georg. 

His  researches  compared  with 

those  of  Professor  Usener   .   315 
Joint-editor  of  Pauly's  Re.al- 

Encyclojiddie     .  .  .  444 

Beligion      vnd      Kultur     der 

Rom,er  (1902)     .  .  .294 

Gesammelte  Abhandlungen  zur 
ro7nischen     Bdiqions-     iind 
Stadtgeschichte  (1904)  294  n,  301 
WoBBERMiN,  Georg. 

Researches  in  Psychology  329,  366 
Special    student   of    religious 

psychology         .  .  .   437 

Ardent  admirer  of  W.  James  .    366 
Theologie      mid      Metaphysik 

(1901)  .  .  .  366^1 
Der     christliche     Gottesglauhe 

(1902)  .  .  .  366  w 
Aiifgahe    und    Bedeutung  der 

Religionspsychologie  (1910) 

162,  416  n 
GeschicJite  und  Historie  in  der 
Religionswisse ascliaft  (1911) 

366  n 
Die  religions-psydiologische  Me- 
tJwde     in     Religionswissen- 
schaft  und  Theologie  (1913) 

330  n,  366 
Zum  Streit  um  die  Religions- 
psychologie  (1913)      .    162,  416  n 
World  Missionary  Co7ifere7ice,  1910 

(1910)        .  .  392  n,  479,  498  n 

World's  Rehgions.      Brief  Exposi- 
tions of  the  .  .  52  n 
Worship       ....   444,  461 

See  Cults. 
Wright,  William. 

The  Empire  of  the  Hittites 
(1884)       .  .  .  .84  n 

WUNDT,  WiLHELM. 

A  master  in  psychological 
research    .  .  .  .106 

Volkerpsychologie    (1900-     ) 

106,  158  n 

Die  Kunst  (IdOQ)  .  .  101  n 

Elemente  der  Volkerpsychologie 
(1912)       .  .       ■    .108  71,162 

WiJNSCH,  Richard. 

Contributor  to  Kleine  Textefur 
Vorh'sungen  und  Uebungen  316  n 

Joint-editor  of  Religionsge- 
schichtliche  Versuche  und 
Vorarbeiten        .  .  .316 

Joint-editor  of  Religionsivissen- 
schaftliche  Bibliolhek  .   319 


WiJNSCH,  R.  (cont.) —  page 

Editor     of     Usener's     Kleine 
Schriften  .  .  .  314 

Wyss,  Karl. 

Die     Milch    im    Kultus    der 
Griechen  und  Romer  (1915)  318 


Yfihu 129 

Yale  University  Divinity  School. 

See  Universities. 
Year  Book.  The  Britannica  (1913)     433 


Zarathushtra.     See  Zoroaster. 
Zeller,  Eduard. 

Researches  in  Stoicism  .   226 

Zen  Philosophy.  The  .  .  .282 

Zeus,    the    supreme    god    of    the 

Greeks      .  .'         .      109,  248 

ZniMERMAlSr,  jEREanAH. 

The  God  Juggernaut  OMdHindu- 
ism  in  India  (1914)     .  .   301 

ZiMMERN,  HeINRICH. 

Joint-editor  of  Schrader's  Die 
Keilinschriften  und  das  Alte 
Testament  .  .  .127 

Zollschan,  Ignaz. 

Das  Rassenproblein  {1910)       .  37  w 
Zoroaster. 

His  work  as  a  Reformer 

215,  276,  277,  409 
Zoroastrianism.    General  survey  of 

171,  182,  183,  188,  191,  202, 
275,  305,  377,  403,  404,  408 
Its  earlier  development  .   276 

Zoroastrian  Theology.         See 

Theology. 
Its  influence  on  the  Greek  and 

Latin  world        .  .  .227 

in  the  Acta  Sanctorum   .  .   483 

In    how    far    influenced    by 

neighbouring  faiths    .  .   27(5 

The  Creeds  of       .  .  .   448 

The  Magi     .  .  .  .277 

Similarities  between  the  I'cli- 

gions  of  India  and  Persia    .   419 
Ahura  Mazdah      .  .  .277 

An  alleged  dualism         .  .277 

See        Dhalla,         Jackson 
(A.  V.  W.),  Kapadia,  Leh-  , 
MANN,  Martin,  Mills,  Moul- 
TON,  Thornton,  Wadia. 
Zscharnack,  Leopold. 

Joint-editor  of  Die  Religion  in. 
Geschichte  und  Gegenwart    .  441 
ZwEMER,  Samuel  Marinus. 

Editor  of  The  Moslem  World  .  435 


ERRATA 

Page  4(3  n,  last  line.  For  •'  p.  102  ',  read  '  pp.  1010-36  '. 

Page  97  n,  1.  10  from  end.  For  '  Folk-Lore  '  read  '  Folklore  '. 

Page  139  n,  1.  4  from  end.  For '  Glauhenslehre  '  read '  Der  christliche  Glauhe  '. 

Page  228,  1.  7.  For '  Die  Baha-Beha'i  '  read '  Die  Baha-Beha'i  '. 

Page  228,  1.  9.  For  '  1911  '  read  '  1912  '. 

Page  311, 1.  12  from  end.  For  '  Fehrs '  read  '  Fehr '. 

Page  463  n,  1.  2  from  end.  For  '  Folklore '  read  '  Folk-Lore  '. 

Page  464  n,  1.  2  from  end.  For  '  Folklore  '  read  '  Folk-Lore  '. 


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A   FEW   SPECIMEN   REVIEWS. 

*  These  Lectures  are  simply  intended  to  whet  the  reader's 
appetite,  an  eifect  which  thej^^  may  well  produce/ 

Beview  of  Theology  and  Philosophy,  Edinburgh. 

*  Mr.  Jordan  has  attracted  much  attention  among  specialists 
in  this  field  by  the  results  of  his  studies.' 

Presbyterian,  Toronto. 

*  The  learned  lecturer  has  shown  the  free  development  of 
studies  in  Comparative  Religion,  and  has  not  abstained  from 
drawing  conclusions  touching  the  aid  they  furnish  towards 
initiating  a  new  religious  syncretism.' 

Revue  de  Vhistoire  des  religions,  Paris. 

'  The  lecturer  emphasises  the  fact  that,  in  any  broad  treat- 
ment, the  practical  question  must  be  faced  :  What  is  the 
bearing  of  the  study  of  Comparative  Religion  on  this  and  that 
individual  religion  ?  For  instance  :  what  light,  if  any,  has  the 
study  of  Comparative  Religion  thrown  upon  the  high  traditional 
claims  of  Christianity.' 

Chronicle,  Oxford. 

'  To  prove  that  thoughtful  people  are  not — as  some  reviewers 
have  said — just  beginning  to  take  a  serious  interest  in  this 
important  subject,  Mr.  Jordan  comments  on  works  which  have 
already  appeared,  and  in  so  doing  supplies  valuable  guidance 
to  students.' 

Methodist  Recorder,  London. 

'  Mr.  Jordan  gives  detailed  reasons  for  his  disagreement  with 
Dr.  Sanday's  identification  of  Comparative  Religion  and  the 
History  of  Religions.' 

Christian  Commonwealth,  London. 

^  Of  great  interest  to  students  of  Comparative  Religion.' 

London  Quarterly  Bevieiv. 


THE  STUDY  OF  RELIGION 

in  the  Universities  of  Europe  and  America 

A  Series  of  Handbooks. 
General  Editor:  Louis  Henry  Jordan,  B.D. 


THE   STUDY   OF  RELIGION   IN   THE 
ITALIAN  UNIVERSITIES. 

By  the  General  Editor,  and  Professor  Baldassare  Labanca, 

Kome. 

Crown  8vo.     P^).  xxviii.,  324.     6s. 

[Ready. 

THE   STUDY   OF  RELIGION   IN   THE 
FRENCH  UNIVERSITIES. 

By  Professor  Arnold  van  Gennep,  Neuchatel. 

Crown  8yo.     Pp.  350.     6s.  net. 

[^In  preparatioi  \ 

THE   STUDY   OF   RELIGION   IN  THE 
AMERICAN  UNIVERSITIES. 

By  the  General  Editor. 

Crown  8vo.     Pp.  350.     6s.  net. 

\In  preparation. 

Other  volumes  are  being  arranged  for,  and  a  prospectus  will 

be  issued. 


A  FEW  REVIEWS  OF  VOLUME  I. 

'The   details   furnished   are   exact.     The   appreciations  ai'e 
competent.     The  conclusions  reached  are  reliable.' 

Professor  Giovanni  JRostagno,  Florence, 


^  This  book  by  Mr.  Jordan  will  attract  wide  attention,  and 
we  are  glad  he  has  helped  to  make  better  known  the  conscien- 
tious work  of  so  eminent  a  scholar  as  Professor  Labahca.' 

Bivista  (Vltalia,  Rome. 

*  Above  all,  Mr.  Jordan's  volume  possesses  the  merit  of 
reopening  the  discussion  of  a  question  of  first-rate  importance.' 

La  Cultitra,  Rome, 

'At  the  present  moment,  this  important  volume  is  of  special 
interest,  not  less  on  account  of  the  acknowledged  erudition  of 
its  authors  than  because  of  the  questions  which  it  fairly  and 
exhaustively  discusses.  The  chapters  devoted  to  the  Modernist 
movement  abound  in  fresh  information,  and  are  characterized 
by  breadth,  acuteness,  and  maturity  of  judgement.' 

La  Tribuna,  Rome. 

"A  publication  w^hich  reveals  the  measure  of  study  which 
English  scholars  are  bestowing  to-day  upon  Italian  jDroblems. 
.  .  .  Mr.  Jordan  gives  evidence  of  a  wide  knowledge  of  scientific 
and  religious  thought  in  Italy.  We  are  very  grateful  to  the 
author.  .  .  .  His  book  is  entitled  to  our  cordial  welcome.' 

Bassegna  Contemporanea,  Rome. 

'  It  is  to  be  hoped  that  this  book  will  be  well  received  in 
Italy.     It  deserves  to  be  read  and  seriously  pondered.' 

Nuova  Antologia,  Rome. 

'Learned  circles  in  Italy  ought  to  be  very  grateful  to  the 
distinguished  author  who,  in  his  recent  work  on  religious 
studies  conducted  in  the  Italian  Universities,  has  drawn  atten- 
tion to  the  chief  local  promoters  of  such  disciplines,  and  who 
has  rendered  to  them  ....   a  generous  measure  of  praise.' 

Bivista  degli  studi  orientali,  Rome, 

'A  very  interesting  volume.  ...  A  compressed  yet  impartial 
account  of  the  Modernist  movement  in  Italy.' 

L'ltalia,  Rome. 

'  This  is  a  singularly  well-informed  inquiry  into  contemporary 

religious  tendencies  in  Italy.' 

Nation,  London. 


'  Mr.  Jordan,  who  has  written  and  lectured  much  on  Com- 
parative Keligion  ....  gives  a  useful  account  of  the  conflict 
which  resulted  in  the  abolition  of  all  the  Theological  Faculties.' 

Times  Literary  Supplement,  London. 

'A  fair  idea  of  Italy's  attitude  towards  religious  research  may 
be  gathered  from  this  volume.  ...  A  topical  and  biographical 
index  makes  the  book  a  handy  guide.' 

Athenaeum,  London. 

'  The  tactfulness  of  Mr.  Jordan's  personal  references  is  beyond 

praise.     He  has  obtained  detailed  and  accurate  information  on 

very  thorny  subjects.     I  will  add  that  he  is  a  consummate 

index-maker.' 

JReview  of  Theology/  and  Fhilosqphy,  Edinburgh. 

^This  book  appears  most  opportunely.  It  contains  various 
excellent  suggestions,  well  worthy  of  being  considered.' 

Cultura  moderncif  Mendrisio,  Switzerland. 

*An  interesting  and  valuable  contribution  to  the  question 
as  to  the  part  which  University  scholarship  plays  in  the 
evolution  of  religion.' 

■American  Journal  of  Theology,  Chicago. 

'A  work  of  profound  interest  to  intelligent  readers  in  all 

lands.' 

Presbyterian  Witness,  Halifax,  Canada. 

*  It   is  one   of  the  most  interesting  studies  of  the  general 

condition  of  Italy  imaginable,  and  will  prove  most  suggestive 

and  illuminating  reading  to   any  one  interested   in  religious 

progress. ' 

Christian  Worli  and  Evangelist,  New"  York. 

'  This    is    a    book    that  all   who  are  interested    in   modern 

religious  conditions  ought  to    possess.  ...  It  is  delightfully 

written,  scholarly,  and  reliable.   .  .   .  For  a  clear  statement  of 

the  ecclesiastical  and  religious  situation  in  Italy,  we  heartily 

commend  it.' 

Presbyterian  Banner,  Pittsburg. 


MODERNISM 

Its  Advent,  Import,  and  Development 


MODERNISM  IN  ITALY, 

Royal  8vo.     Pp.  48.     2s.  net. 

A  record,  appreciation,  and  interpretation  of  a  Movement 

which,  as  regards  its  real  impulses  and  consequences,  is 

still  imperfectly  understood. 

MODERNISM  IN  AMERICA. 

Royal  Svo.     Pp.  50.     2s.  net. 

[In  preparation. 


A  FEW  REVIEWS  OF  VOLUME   I. 

'  Mr.  Jordan  has  furnished  the  best  popular  account  we  have 
yet  seen  of  the  history  of  the  Modernist  movement  in  Italy.' 

Expository  Times,  Edinburgh. 

^It  throws  a  vivid  light  on  a  movement  of  transcendent 
importance,  not  for  Italy  only  but  for  the  world.' 

Christian  World,  London. 

'■  Mr.  Jordan  holds  that  the  historical  growth  of  Modernism 
in  Italy  is  quite  independent  of  any  direct  influence  arising 
from  Protestantism :  and  therein  he  is  undoubtedlj'^  right. 
The  deliberate  affirmations  made  in  this  connexion  by  Murri, 
Semeria,  Minocchi,  and  Fogazzaro  seem  to  him  to  be  not  only 
honest,  but  to  be  true  beyond  dispute.' 

Theologische  Literaturzeitung,  Leipzig. 


'  The  awakening  has  been  largely  due  to  the  Modernists,  who 

are  perhaps  stronger  in  Italy  than  anywhere  else.  .   .   .  The 

vision  of  a  renovated  Catholic  Church,  no  longer  in  hopeless 

and  stubborn  conflict  with  modern  science  and  history,   has 

begun  to  dawn  upon  serious  minds.' 

Church  Times,  London. 

'  A  most  interesting  survey  of  the  progress  of  Italian  Modern- 
ism. Mr.  Jordan  has  shown  both  real  knowledge  and  sound 
judgement  in  his  account  of  the  movement.     He  has  detected 

its  weak  spots  also.' 

Inquirer,  London. 


^  It  is  a  book  at  once  well-informed,  sympathetic,  and  judicial. 

•  .  .  The  account  of  Modernism  in  Italy  is  notable  both  for  its 

knowledge  and  its  judgement,  and  we  shall  eagerly  look  forward 

to  the  story  of  the  progress  of  the  movement  in  other  countries, 

which  Mr.  Jordan  has  promised  us.' 

Guardian,  Manchester. 

'  It  is  probably  the  most  complete  and  reliable  statement 

that  has  yet  appeared  in  English.     Of  equal  importance  and 

value  is  the  estimate  of  the  future  of  the  Modernist  movement 

which,   despite  the  fateful  Encyclical,  ....  is  still  spreading 

under  the  very  shadow  of  the  Vatican.' 

Scotsman,  Edinburgh, 

'  Mr.  Jordan  treats  of  the  Modernist  movement  in  an  illumi- 
nating manner.  .  .  .  The  pronouncement  should  commend  itself 
to  all  who  can  appreciate  a  strikingly  original  and  compre- 
hensive study  of  a  remarkable  movement.' 

Free  Press,  Aberdeen. 

*No   clearer   statement   of    the   rise    and   progress    of    the 

Modernist   movement   in    Italy   has   been   given   to   English 

readers. ' 

Congregationalist,  Boston. 

*  The  most  complete  and  satis factor)'^  history,  and  estimate,  of 

this  movement  that  we  possess.     We  are  pleased  to  note  that 

Mr.  Jordan  intends  to  supplement  it  with  a  history  of  the 

movement  outside  of  Italy. ' 

Christian  Guardian,  Toronto. 


BOSTON  PUBLIC  LIBRARY 


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